The  duty  of  Chriftians,  in 
E    X    P   L 


SERMON. 


>V 


By     JOHN     BLACK, 

Pastor  op   the  Upper  Pre^yierian   Com- 

GREGATION   OF   MaRSH-CrEEK. 


Unto  him  that  loved  us,  and  iMaflied  us  from  our  /ins  in 
his  own  blood,  and  hath  made  us  kings  and  priejls  un* 
to  God  and  his  Father;  io  him  be  glory  and  dominion 
forever  and  ever.     Amen.     Rev.  i.  5,  6. 


CARLISLE: 
[    Printed  by    KLINE    &   REYNOLDS, 

M,DCCXC. 


i|i|i|Hi|i|i|i|i|i|i|i|Hi|i|[|i|i|i|i|iji|Hi 


Vi   v 


<• 


To  the  Reader. 


WHEN  the  following  fermon  was  compofed  and  de~ 
livered,  the  author  had  not  the.  mq/l  dijlant  intention,  nor 
expectation  that  it  would  ever  undergo  the  prefs.  It  was 
delivered  on  different  Jab aths,  that  is,  as  two  fermonsf 
though  compo/ed  as  one:  and  the  author  had juji  the/ame 
f/nple  uitention  in  it,  as  in  all  his  other  miniflrations  tc 
his  flock,  viz.  to  promote  the  caufe  of  truth,  piety  and 
virtue  among  thofe  to  whom  he  mini/lers.  Sometime  after, 
he  received  the  following  addre/s, 
u  Reverend  Sir. 

"  WE  thefubferibers  under  your  pa/lor al  charge,  having 
attended  your  difcourfes  on  p/almody,  delivered  at  Upper 
Marjh-Creek,  on  the  iqth  and  2  xfi  days  of  September  loft-: 
and  being  impreffed  with  an  opinion  that  the  printing  of 
the  fame  may  have  an  effectual  tendency  to  remove  preju- 
dices and  mi/takes  with  regard  to  thatfubjeel,  and  con- 
vince honejl  enquirers  of  the  nece/jity  as  well  as  propriety 
of  introducing  a  fljlem  of  pfalmody  more  [eatable  to  the 
go/pel  difpenfation  than  that  which  we  now  make  ufecf: 
it  is  therefore  our  earneft  tvi/h  that  you  zvill,  as  /ion  as 
convenient,  prepare  a  copy  for  the  prefs,  which  will  be 
gratefully  acknowledged  by  us." 

This  addrefs  was  fgnedby  a  very  refpe&abie  number  of 
the  authors  congregation—and  on  receiving  it,  he  con- 
?!.»Jed,  it  zvould  be  an  in/lance  offatfe  mod/h  to  refiife 
— The  Notes  were  added  fince — >andnow  the  whole  is  Sub- 
mitted to  the  candid  examination  of  the  chri/lian  world 

If  the  caufe  of  the  truth  as  it  is  in  Jefas,  and  the  edi- 
fication of  his  Body,  the  Church,  fkall,  by  this  feeble 
tjfay>  be  advanced%  it  will  rejoice 


^ 


THE     AUTHOR. 


^  Marfh-Creek,         *l 
Ftbruary  ijtk,  1789.  J 


1 


On  Pfalmody. 


Col.  3,  16. 

Let  the  word  ofChrifl  dwell  in  you  richly  in  all  wifdom. 
teaching  and  admonijhing  one  another  in  pfalms,  and 
hymns,  and  Jpiritualjmgs,  finging  with  grace  in  your 
hearts  to  the  Lord. 

•******♦*  T  is>  I  prefume,  the  indifpenfible  duty  of  all 
**  T  **  rat^ona^  creatures,  to  praife  God  in  that 
*„8  ,,.*  manner  to  " .  hich  the  powers  of  their  nature, 

*#  #*  r-efpeftively,    enable  them.     And,    I   pre- 

*  *  *  fume  alfo,  that  among  all  the  ranks  of  ra- 
tional creatures  of  which  we  have  any  knowledge,  and 
who  have  either  retained  theix-.\nnocence,  or  have  re- 
turned to  God  after  offending  him,  it  will  be  found, 
that  praife  makes  a  principle  part  of  their  Devoti- 
on. Thus  Jehovah  fays,  that  when  he  laid  the  found- 
2tions  of  the  earth,  "  the  morning  ftars  fang  together, 
and  all  the  fons  of  God  (homed  for  \oyT(a)  And  from 
the  virions  which  the  Apoftle  John  had  of  the  heavenly 
world,  it  plainly  appears,  that  Angels  and  the  fpirit  of 
juit  men  made  perfect  .are  chiefly  employed  in  the 
pleafing  evercifef^J. 

With  regard  to  the  church  on  earth,  it  is  evident, 

that  compofitions  in  praife  of  God,    were  made  and 

ufed  in  the  early  periods  of  it;     fome  of  which,    on 

great  and  lingular  occafions„  are  tranfmitted  down  to 

A  2  us 

fa)  Job.  38.  7.      (b)  Rev.  5,  9.-14*  3.— *5>  8* 
4Ltid  many  other  (lace** 


(    6    ) 

usfcj;  and  in  after  times,  when  the  church  was  more 
iully  organized,  a  larger  collection  of  fuch  compofiti- 
ons  was  ufed  in  Divine  Worfhip,  formed  chiefly  by 
David,  the  fweet  Plalmift  of  Ifrael.  Under  the  Gof- 
pel  Difpenfation,  the  duty  of  the  church,  and  of  indi- 
viduals, in  this,  as  in  other  refpccls,  is  ftill  more  clear- 
ly revealed.  Chi ift  the  Lawgiver  and  pattern  of  his 
Church,  fung  an  hymn  with  his  difciples  after  he  had 
inflituted  and  celebrated  the  Ordinance  of  his  Supper: 
and  his  Apoftle  exprefsly  enjoins  it  upon  all,  not  only 
in  my  text,  as  )  ou  have  heard,  but  alfo  in  his  Epiftle 
to  the  Ephefians,  in  thefe  words,  "  And  be  not  drunk 
with  wine,  wherein  is  excefs;  but  be  filled  with  the 
fpirit;  fpeaking  to  youi  felves  in  pfalms,  and  hymns, 
and  fpiritual  longs,  linging  and  making  melody  in  your 
heart  to  the  Lord'Y^A  Moreover,  comparing  this 
pailage  with  the  text,  it  will  appear,  that  praifeng  God 
is  an  a£i  of  worfhip  which  mould  be  performed  both  in 
public  and  in  private:  for  as  in  the  one  we  are  com- 
manded to  teach  and  admonifh  one  another,  fo  in  the 
to  (peak  to  ourfe1*  es  in  pralms,  hymns,  &c. 

c  enquired — Do  all  thefe  expreflions, 
ffuhii,   > ,        #  ual  Jongs,  fignify  one  and  the 

lame  thing:  and  particularly,  do  they  mean  the  Book 
of  Pfairns  contained  in  the  old  Teftament,  exclufive  of 
all  others? 

The  folution  of  this  is  of  confiderable  importance: 
— And  to  it  I  anfwer,  that  thefe  terms  neither  mean  one 
and  the  fame  thing  originally,  nor  have  we  any  reafon 
to  conclude  that  they  refer  to  any  one  fvftem  or  collec- 
tion of  compofitions  whatever,  which  was  extant  in  the 
Apoftles  days  for  praifing  God>  and  exclufive  of  all 
others. 

The  word,  pfalm,  originally  means  a  compofition  of 
mufical  notes,  tunc,  or  air  performed  upon  an  instrument 

(cj  Exod.  %s  chap,    (dJEpkef.fi.  18,  19* 


(    7     ) 

of  mufic,  and  was  not  neceflary  to  be  accompanied 
with  cither  words  or  voice.  It  is  derived  from  a  root 
which  fignifies,  tojirike  gently,  or  move  with  a  certain 
agitation ;  becaufe  the  firings  of  mufical  inftruments  re- 
quire to  be  ftruck  or  moved  with  the  fingers,  or  other 
inftrument  for  that  purpofe.  David  was  finely  (killed 
in  instrumental  mufic,  as  well  as  in  poetry:  and  it  is 
undeniable  that  throughout  the  Jewifh  Difpenfation, 
efpecially  in  his  time,  inftruments  of  mufic  were  ufed 
in  the  worlhip  of  God.  On  this  account  it  was,  that 
the  compofitions  of  David,  and  of  others,  which  were 
ufed  by  the  Jewifh  Church,  were  called  pfalms,  be- 
caufe whilft  the  Choir  and  others  fung  the  words,  the 
muficians  always  performed  the  tune  upon  fome  in- 
ftrument. Hence  it  is,  that  we  find  them  directing 
their  compofitions  to  the  mufician,  to  be  performed  on 
fuch,  or  fuch  an  inftrument.  And  hence  alfo  it  is,  that 
they  fo  frequently  call  upon  the  church  to  praife  God 
with  timbrel,  pfaltery,  harp,  organ,  &c. 

A  hymn  ical fhion,   or  verfes,  made 

mournful  event ;    without  any  regard  to  it  is 

defigned  to  be  read  or  recited;  and  although  it  may  be 
accompanied  with  an  inftrument,  or  the  voice,  yet 
thefe  are  not  necefTary  to  its  original  defign. 

The  meaning  of  the  term,  Jong,  is  univerfally 
known — it  is  always  defigned  for  the  voice — to  be  fung 
with  an  air  fuited  to  the  meafure  of  the  vei  fe.  But  the 
Apoftle  direfts  that  the  fongs  of  chriftians  fhou'd  be  of 
a  particular  kind,  as  to  their  fubjeQ.  matter,  viz.  ff  ini- 
tial; that  is  to  fay,  fongs  on  fpiritual  fubjeefs — fubje&s 
calculated  to  give  religious  iniirufrion,  and  to  raife,  or 
quicken  devotion  in  the  foul. 

I  well  know  there  are  many  who  fuppofe,  that  the 
Apoftle,  by  all  thofe  various  terms,  meant  nothing 
more,  nor  lefs  than  the  Book  of  Pfalms  contained  in 

the 


(    8    ) 

the  Old  Teilament.  But  this  is  mere  opinion:  tior 
have  I  ever  feen,  or  heard  any  thing  in  fupport  of  itf 
but  opinion,  or  bare  aflertion. — There  are  no  authen- 
tic records.,  facred  or  profane,  which  prove  that  the 
pfalrns  ot  David  bore  thefe  various  titles,  or  were  de- 
nominated by  them(*).     On  the  contrary,  we  know 

that 
(*)  To  be  fatisfied  refpefting  the  fru>h  of  this  fentirneut, 
the  candid  reader  may  confuit  thofe  writers,  antient  and 
modem,  who  have  treated  this  fubject  exprefsly,  fuch  at 
Theophylacl  and  Hierom  among  the  anrients—  Calvin  and 
Edwards  among  the  moderns.  Their  own  opinions  and 
conjectures  or  the  opinions  and  conjectures  of  othert 
equally  deftitute  of  authority,  is  all  the  evider.ee  they 
produce  to  prove  that  the  Apoftle  here  means  the 
pfalrns  of  David,  exclufive  of  all  others.  And  it  is 
▼err  obfervable,  that,  however  they  agree  in  this  opini- 
on, no  two  of  them  agree  as  to  which  of  thefe  com- 
pofnions  were  called  pfattns,  which  ofthem  hymns,  which 
of  them  fpiritual  fongs  ;  aor  why  they  obtained  thefe  dif- 
ferent epithets.  Hierom  fays  pfalrns  contain  moral  fub- 
lefts  which  we  ought-tc  pradife.  In  direct  opposition  cO 
him.  Dr.  Edwardfe  fays,  it  is  a  term  of  great  latitude,  and 
is  ufed  for  all  rhofe  fongs  which  contain  in  ;hem  the 
praifes  of  God,  and  fet  forth  his  facred  attributes  and  per- 
fections, and  in  any  way  exprefs  devotion,  or  contribute 
to  piety  and  holinefs.  And  Calvin,  differing  from  both, 
aliedges  that  theflfrcornpofuions  which  were  accompanied 
*vith  a  mufical  iuftrument,  were  called  pf  *lms— — Again^ 
KieromafTerts  that  an  hymn  has  for  its  fuhjeel  facred  things 
fuch  as  we  ought  to  contemplate  and  miditate  upon.  Dr» 
Edwards  fays  that  thofe  compofitions,  which  were  more 
comple  e  rhan  pfalrns,  were  called  hymns ^  being  of  a 
more  tingular  and  peculiar  ftraio.  And  Calvia  de^nes  k 
4hus,  M  a  fong  of  praife  whether  iung  with  a  high  voice  or 
©tberwife."  Once  more,  Hierom  concludes  that  fpiiftu- 
.al  foiws  belong  to  natural  things  which  we  ought  to  debate 
and  difcufs.  Dr.  Edwards  explain*  them  as  being  XI  ill  v. 
«M>re  |;eii«ft  xomjiaiitiaos  Uiaa  *ev«4J  ibr-nine^  *ad  &«  4iav- 


L 


(    9     ) 

that  whenever  Chrift  and  his  Apoftles  quote  that  part 
of  fcripture,  thev  do  it  under  the  title,  pfalms, — never 
hymns %  or  fpiniual  Jongs.  Thus  the  Saviour  quotes 
that  book  in 'the  following  paiTages,  "  As  David  him- 
felf  faith  in  the  book  of  pfalms"(a).  "  All  things  mull 
be  fulfilled  which  were  written  concerning  me  in  the 
law  of  Mofes,  and  in  the  prophets,  and  in  the 
pfalms"(b).  Thus  alfo  Peter,  "  For  it  is  written  in  the 
book  of  pfalms"(c).      And  thus   too  Paul,    "  As  it  is 

written 

{a)  Luke  20.  42. — (b)  Luke  24,  44. — (c)  Ads  1,  20. 

ing  for  their  fubjeel  matter  the  perfection*  of  God  as  they 
refpeel  us  ;  flow  f  oro  a  fpiritual  frame  ;  and  to  be  fung  with 
great  emotion  of  fpirir.  And,  frill  differing  from  thefe, 
Calvin  f3ys,  that  fpiritual  fongs  arefuch  pfalms  as  wot  on- 
ly contain  praifes,  bur  exhortations,  and  other  argument*. 
As  vague  and  unfatifcfadory  is  the  conjecture  of  thofe 
whs  alledge,  that  the  Apoftle  11  fed  thefe  different  teims 
in  conformity  to  the  Hebrew  diftinclinn  of  the  book  of 
pfalms,  by  the  rertrts  Mizmorim,  Tchillim,  and  fthurim. 
For,  if  it  mould  be  even  granted,  that  fuch  a  diftjn&ion 
was  author otative  and  general  among  the  Jews,  yet  neither 
will  this  prove  that  the  Aponle  meant  the  fame  thing; 
»or,  indeed,  do  all  the  various  and  contradictory  expoii- 
tions  which  are  given  of  thefe  words  accord  with  his 
yhrafes.  Some  fay  the  Mizmorim  were  pfalms  which 
treated  of  various  fubjefts«--otbers,  that  they  were  fuch 
as  were  attended  with  tntlruments.  Some,  that  the 
Tchillim  only  mentioned  the  praifes  of  God-— others,  that 
they  were  prajers  generally  fung.  Some,  that  the  Shu- 
rini  were  fongs  more  artfully  compofed,  and  fung  wnk  the 
help  of  an  iuftroment— others,  that  they  were  fongs  con- 
taining .not  only  proper  and  immediate  acts  of  devotion 
addrefTod  to  God,  but  alfo  moral  and  religious  inftruAion. 
Thus  do  thefe  various  and  coitradiciory  opinions,  found- 
ed on  conjuncture  and  fancy,  like  the  iron  race  of  Cad- 
»u.»j  rife  up  and  devour  each  other. 


(  *°  ) 

written  in  the  fecond  pfalm"(d). On  the  ofherhand, 

when  the  term  hymn  is  uied  in  the  New  Teftamcn^ 
there  is  no  circumftance  to  make  it  fo  much  as  probable 
that  the  iacred  writer  had  any  reference  to  the  book  of 
pfalms,  or  to  any  compofuion  in  it.  The  only  place* 
where  the  word  is  ufed,  are  my  text — Jhe  fif^h  chapter 
and  nineteenth  verfe  of  the  Epiftle  to  the  Ephefians— 
and  Marks  and  Mathews  Gofpels,  where  the)  recoid* 
that  Chrift  fung  an  hymn  with  his  difciples.,  after  the 
inftitution  and  celebration  of  his  fupper(a).  Now,  in 
all  thefe  places,  there  is  no  one  corifiderauon  from  the 
fcopc  of  the  context,  or  otherwife,  to  make  it  cern.im. 
or  even  fo  much  as  likely,  that  the  Old  Tenement 
pfalms  were  meant  by  it.  Some,  indeed,  have  alledg- 
«d  that  what  Chrift  fung,  after  the  celebration  of  hi* 
fupper,  was  the  Jewiih  Hallel*  beginning  wiih  the 
113th  and  ending  with  the  118th  -pfaim.  But  this  is 
fti  11  opinion— an  opinion,  too,  very  {lender ly  founded: 
for  the  only  reafon  afiigned  is,  that  the  Jews  always 
fung  this  portion  of  the  pfalms  when  they  celebrated 
their  paffover  feait.  And  furely  it  is  very  extraordina- 
ry reafoning,  to  conclude,  that  becaufe. the  Jews  fung 
this  on  that  occafion*  therefore  the  Saviour  fung  the 
fame,  when  he  had  fet  that  ordinance  entirely  afide, 
and  had  inftituted  a  quite  different  one  in  its  room. — It 
is  juft  fuch  reafoning,  as  if  one  were  to  fay,  the  pre- 
mifes  are  different*  therefore,  the  conclusion  mufl  be 
the  fame.  Divine  wifdom  has  not  feen  it  fit  to  re- 
cord particularly,  what  the  Saviour  fung  on  that  occa- 
fion:  but  as  he  had  then  inftituted  a  new  ordinance*  of 
which  there  is  no  hint  in  the  Old  Teflament,  I  leave 
it  with  every  one  to  judge  for  himfelf,  whether  it  be 
not  mod  probable  that  he  himfelf  compofed  the  hymn 
he  fung;  efpecially,  as  none  of  the  pfalms  direftly  ap- 
ply to  that  ordinance;  and  efpecially,  too,  as  the  Evan- 

gelifts 
(4)  AEU  13,  33. — (a)  Matt.  26,  30,    Mark  14,  26, 


f  »  ) 

gelifts,  who  record  the  tranfa&ion,  call  it,  uniform- 
ly, an  hymn.  s 

Upon  the  whole, — as  thefe  terms  originally  fignifp 
different  things— -and  as  there  is  no  evidence  that  the 
book  of  pfalms,  ufed  by  the  Jews,  ever  obtained,  or 
was  known  by  thefe  various  titles;  but  that,  on  the 
contrary,  indeed,  the  title,  pfalms,  was  appropriate  to 
it :  it  will  be  obvious  to  conclude,  that  the  Apoftie  did 
not,  by  all  thefe  terms,  mean  that  book,  exclufive  of 
all  others;  norv  indeed,  any  one  fyftem,  or  colle&ioa 
of  compofitions  then  extant.  The  plain  eafy,  natural, 
unfophifticated  fenfe  of  the  words  is,  every  kind  of  fa- 
cred  poetry,  whatever  denomination  it  might  come  un- 
der, whether  pfalm,  or  hymn,  or  fpiritual  fong;  and 
not  only  thofe  which  were  then  compofed  and  in  ufe  in 
the  Chriftian  Church,  but  alfo  thofe  which,  from  the 
fulnefs  of  the  word  of  Chrift  dwelling  in  believers, 
they  might  be  enabled,  from  time  to  time,  to  compofe 

f  r  their  mutual  edification,  and  the  glory  of  God. 

And  agreeably  to  this,  I  fhall  fubmit  the  following  pa- 
raphrafe  of  the  whole  verfe,  "  Let  the  word  of  Chrift, 
the  glorious  Gofpel,*  to  the  knowledge  of  which  yoa 

have 

*  When  this  difcourfe  was  compofed,  I  thought  it  wa* 
ao<"  necefiary  to  fay  a  tingle  word  to  prove  that  the  word 
of  Chrift,  lignifies  the  Gofpel,  particularly;  this  fenfe  of 
it  being  fo  obvious,  fo  natural,  and  fo  agreeable  to  the 
uniform  language  of  the  New  Testament.  I  find,  how- 
ever, ftnee,  that  it  has  been  interpreted  as  meaning  th# 
whole  of  Divine  Revelation;  with  a  view  to  Mren^then 
the  opinion,  that  the  Apoftie,  by  the  term*,  pfalms* 
hymns,  and  fpirirnal  fnogs,  meant  the  book  of  pfalms  ex- 
clufivelj.  Let  ir,  therefore,  be  obferved,  that  this  phrafe 
in  the  r  lain  and  na.ive  import  of  the  words,  has  fo  ex- 
pTefi  a  reference  to  what  God  ha*  revealed  to  us  in  »!ufe 
laft  time*,  by  his  S'>N,  as  Hiftingtiifked  from  whit  he  re- 
vealed by  ike  I  rochets  under  foimex   dilpenfation*   (fee 

Mtb. 


r 


C   »   ) 

have  been  happily  brought,  and  which  difcovers  life  arte! 
immortality,  and  all  things  pertaining  to  life  and  god- 
linefswith  atulnefsandclearnefsfar  furpaflingall  fromer 
revelations,  dwell  in  you  richly  in  all  wifdom;  trea- 
fure  it  up  in  your  memory,  let  your  undei Handings  be 
plentifully  ftored  with  its  precious  contents,  meditate 
upon  it  frequently,  and  improve  it  wifely;  be  often 
teaching  one  another  its  pure  and  holy  do&rines,  and 
admonifhing  one  another  concerning  its  duties;  and 
that,  not  only  in  the  ufual  way  of  fcrmonizing  or 
profe  difcourfe,  but  alfo,  in  ali  kinds  of  facred  poetry, 

whether 

Heb.  r.  r,  2);  thit  one  mould  certainly  have  fome  very 
tlear  and  unequivocal  proof,  before  any  other  fenfe  be 
admitted.  None  fuch,  however,  has  been,  and  I  pre* 
fume,  none  fuch  can  be  given.  At  any  rat*,  it  is  no 
proof,  to  arTert  roundly  that  it  me*ns  the  whole  of  Di- 
vine Revelation;  and  then  exercife  the  invention  to  find 
reafons  why  it  may  have,  inltead  of  proving  that  it  actu- 
ally ha*  this  meaning. — The  trotfe  is,  not  on?y  the  na  iv« 
fenfe  of  the  words,  but  almoft  innumerable  parrallel 
places,  both  in  the  context,  and  elfewhere,  (compare, 
among  many  others,  Mark  8,  38.  Luke  9,  26.  John  5 
*4>  8,  31.  Afts  13,  16.  Rom.  10,  8,  2.  Cor.  5,  19. 
Eph.  4,  20,  2r.  Col.  1,  5.  Heb.  2,  3,)  prove,  that 
fuch  phrafes  always  refer  to  the  diftovenes  made  under 
the  Gofpel,  as  con'radiftinguifhed  from  thofe  made  under 
the  Jew  tli  difpenfatton  —  confequenily,  that  it  is  a 
mere  arbitrary  i:rerprera»imi  to  extend  it  any  further 
here.  But  fuppofe  it  mould  be  even  granted,  that  this 
phrafe  means  the  whole  of  Divine  Revelation,  yet  this 
would  not  affeft  the  doctrine  exhibited  in  the  following 
pages— —for  if  it  includes  the  Gofpel  difcoveries  at 'all, 
(*hich,  i  believe,  is  allowed  by  ali)  it  will  f  up  port  what 
I  plead  for,  viz.  that  our  pfalmodr  mould  contain  thefe 
difcoveties,  otberwife  we  cannot,  by  it,  teach  them  to 
one  another,  as  the  ApoflJe  diieds.  But  this  will  ap« 
pear  mure  fully  iu  the  fetjuel. 


(     i3    ) 

whether  it  may  be  called  pfalms,  hymns,  or  fpintual 
Jongs,  and  whether  already  in  ufe  among  you,  or  you 
may  be  enabled  to  compofe  hereafter,  in  agreeablenefs 
to  the  fullnefs  and  clearnefs  of  the  Revelation  which 
you  enjoy.  And  content  not  yourfelves  with  reading 
or  reciting  thefe  poetical  compofitions,  but  accompany 
them  with  your  voice— fing  them  to  fuitable  airs;  yet 
fee  to  it  that  this  external  exercife  be  attended  with 
grace  in  the  heart — with  fouls  attuned  to  the  matter 
of  the  fong;  for  as  it  is  addreffed  to  the  Lord  who 
knows  every  fentiment  of  the  heart,  it  will  not  be  ac- 
ceptable to  him  unlefs  accompanied  with  inward  devo- 
tion. 

What  I  farther  defign,  upon  this  occafion,  is — to  ' 
{hew  in  what  manner  we  mould  perform  the  duty  of 
praifing  God — the  fubjetl  matter  of  our  praifes — 
the  end  we  mould  have  in  view  when  we  praife  the 
Moft  High — I  mail  alfo  lay  down  fome  principles  for 
the  regulation  of  our  conduct  in  reference  to  this  im- 
portant part  of  worlhip — and  remove  any  difficulties, 
or  objections  which  may  feem  to  ly  againft  what  (hall 
be  faid. 

First.  With  regard  to  the  manner  of  performing 
this  duty,  I  fhall  not  trouble  you  with  the  controverfy, 
whether  inftruments  of  mufic  mould  be  ufed  in  Chrif- 
tian  worfhip,  or  not.  Perhaps  this  is  but  a  matter  of 
doubtful  difputation ;  and  the  propriety,  or  improprie- 
ty of  it,  may  depend  much  upon  the  fentiments  of 
the  worshipping  afTembly.  We  certainly  know  it  was 
practifed  under  former  difpenfations,  with  the  Divine 
approbation ;  and  the  New  Teftament  does  not  forbid, 
neither  does  it  command  it.  But  this  is  certain,  thac 
we  mould  praife  God  with  the  voice,  in  an  air  or  tune 
adapted  to  the  meafure  of  the  verfe.  The  melody  of 
the  heart — the  joyful  frame  of  the  lpirit — or  any  in- 
ward exercifes  whatever,  will  not  come  up  to  the  ordi- 
B  nance 


(     H    )    ' 

nance,  nor  anfwer  its  end,  without  the  found  of  the 
voice.  Nothing  can  be  more  evident  than  this,  both 
from  the  Old  and  New  Teftament.  Many  are  the 
places  where  David  exhorts  to  fing  to  God ;  yea,  to 
fing  loud(a) — Chrift  and  his  Difciples  fung(b) — all  that 
followed  him  as  he  approached  Jerufalem,  juft  before 
his  fufferings,  fung  his  praife  as  they  defcended  the 
Mount  of  Olives(c) — and  the  Apoftle  in  my  text,  and 
in  Ephefians  5,   19,  commands  to  fing. 

But  although  the  found  of  the  voice  is  neceffary  to 
the  performance  ot  this  duty,  yet  the  exercife  oi  grace 
in  the  heart,  which  the  Apoftle,  elfewhere,  terms  the 
melody  of  the  hearty  is  as  neceffary.  For  unlefs  thofe  " 
devout  affeftions  and  gracious  difpofitions  that  are  cor- 
refpondent  to  the  fubjeft,  be  awakened  and  in  excer- 
cife,  we  fhall  only  be  drawing  near  to  God  with  our 
mouths,  and  honouring  him  with  our  lips,  whilft  our 
hearts  are  far  from  him. 

We  muft  alfo  fing  with  under/landing  and  judgement* 
This,  indeed,  is  neceffary  in  every  part  of  religious 
worfhip, — The  rational  offspring  of  the  All-intelligent 
Father,  muff  ferve  him  in  a  way  proper  to  the  capacity 
he  has  given  them  :  and  we  may  juft  as  well  pray  to 
him  in  an  unknown  tongue,  as  fing  his  praife  in  words 
or  phrafes  which  we  do  not  underftand.  A  piece  of 
founding  brafs,  or  tinkling  cymbal  is  not  more  worth- 
lefs,  in  the  Divine  eftimation,  than  we  fhall  be,  it  we 
offer  him  a  blind,  unmeaning  fervice,  which,  from  the 
nature  of  things,  muft  alfo  be  unprofitable  to  ourfelves. 
And  therefore  the  Apoftle  declares,  that  although  he 
would  fing  with  the  fpirit,  yet  it  fhould  be  with  the  un- 
derstanding alfo(d). 

Once  more,  our  praifes  as  well  as  prayers,  fhould 
be  offered  in  the  Name  of  the  Lord  Jefus  Chrift.     Our 

fouls 
(a)  P/k/m  47,  6,  66,  I,  2,  81,  1—  (b)  Matthew  26, 
30— (c)  Luke  19,  37— (d)  1  Cor.  14,  15. 


(     *5     ) 

fouls  mould  dire&ly  rely  upon,  and  have  exprefs  re- 
ference to  him,  as  the  only  way  for  perifhing  finners  lo 
approach  to  God,  and  as  the  only  meritorious  caufe  of 
our  acceptance  with  him.  We  fhould  be  exercifed 
toward  him  according  to  the  difcoveries  which  we  have 

refpe&ing  his  per  [on his  character — his  offices;  and 

particularly,  make  ufe  of  his  NAME  as  our  grezt  plea 
with  God.'     This  is  that  new  manner  of  approaching 
the  Moll  High,  by  that    new  and   living  way  which 
Chrift  hath  confecrared  through  the  vail  of  his    flefh, 
which  is  peculiar  to  the  chriftian  Difpenfation — which 
faints  under  the  Law  were  not  inftrufted  in — and  which 
is  not  to  be  found  in  their  prayers,  or   praifes.     All 
this   is   evident  from  the  following  fcriptures — "  And 
whatfoever  ye  (hall  afk  in  my  name,"  faith  the  Saviour, 
"  that  will  I  do;    that  the  Father   may  be  glorified  in 
the  Son.     If  ye  fhall  afk  any  thing  in  my  name,    I  will 
do  it."(a)     Again  he  faith,  "  Ye  have  not  chofen  me, 
but  I   have  chofen  you,  and  ordained  you,    that  yo* 
fliould  go  and  bring  forth  fruit,    and  that  your   fruit 
fliould  remain:    that  whatfoever  ye  fhall  a/k  of  the  Fa- 
ther, in  my  name,  he  may  give  it  you.  "(b)      And  again, 
"  Verily  verily  I  fay  unto  you,  whatfoever  ye  mail  afk 
the  Father  in  my  name,  he  will  give  it  you.     Hitherto 
ye  have  afked  nothing  in  my  name:    afk,  and  ye  mall 
receive,  that  your  joy  may  be  lull.     Thefe  things  have 
I  fpoken  unto  you  in  parables:  the  time  cometh  when 
I  fhall  no  more  fpeak  unto  you  in  parables,  but  I  fhall 
{hew  you  plainly  of  the  Father.     Ac  that  day  ye  fhall 
afk  in  my  name."[C) 

These  are  remarkable  paffages,  declaring  the  duty, 
and  the  privilege  of  chriftians,  bevond  what  was  dif- 
covercd  to  the  Jews,  or  even  to  Chaffs  own  difciple* 

before 

a)  John  14.  13,   H-r-fb)  15,   16. — (c)  16,  23,  24, 

25   2b. 


(     i6     ) 

before  that  time.  Hitherto,  fays  he,  ye  have  afked 
nothing  in  my  name."  This  was  the  cafe  in  the  Jewifh 
worfhip,  and  is  fo  ftill  with  them.  "  But  the  time 
cometh  when  I  fhall  (hew  you  plainly  of  the  Father." 
The  time  referred  to  here,  was  very  p'robablv  the  day  of 
Pentecoft.  "  At  that  day/'  adds  he,  "  ye  (hall  afk  in 
my  name"  And  it  is  very  remarkable  that  the  Apoftle 
in  the  verfe  following  my  text,  exprefsly  applies  this 
command  to  finging  the  praife  oi  God,  as  well  as  to 
other  religious  exercifes ;  for  having  enjoined  this  duty, 
he  immediately  adds,  "  And  whatfoeverye  do,  in  word 
or  in  deed,  do  all  in  the  name  of  the  Lord  Jefus,  giving 
thanks  unto  God  and  the  Father  by  him." 

Secon  d.  We  are  to  enquire  into  the  fubjetl  mat- 
ter of  the  praife  we  offer  to  God.  This,  indeed,  is  fo 
various  and  manifold,  that  a  particular  detail  of  it,  is 
not  to  be  expected.  In  the  general,  we  may  obferve, 
that  as  God  alone  is  the  object  of  all  religious  adoration 
and  praife,  the  matter  thereof  fhould  confift  of  thofe 
things  which  have  refpeel  to  H  I  M,  either  confidered 
in  himfelf,  or  in  his  difpenfations  to  ourfelves  or  to  o- 
thers.  But  as  God  hath  made  various  difcoveries  of 
himfelf  to  fallen  man,  with  gradually  encreafing  light 
and  fullnefs,  the  matter  of  our  praife  fhould  be  con- 
formable to  the  clearnefs  and  fullnefs  of  the  Revelation 

which  we  enjoy This,  indeed,  I  take  to  be  felf-evi- 

dent — Hence  many  things  become  the  matter  oi  the 
christians  praife,  which  were  not,  and,  indeed,  could 
not  be  a  fubjecl:  to  the  faints  under  former  difpenfations, 
becaufe  they  were  not  revealed.  As  an  example  of 
this,  take  the  hymn  which  the  Apoftle  John  addreffed 
to  the  Saviour,  "  Unto  him  that  loved  us,  and  wafbed 
us  from  our  fins  in  his  own  blood,  and  hath  made  us 
kings  and  priefts  unto  God  and  his  Father,  unto  him 
be  glorv  and   dominion  forever   and  ever,  Amen. "(a) 

Where 
(a)  Rev.  1.  5,  6. 


(     '7     ) 

Where  do  you  find  fuch  a  fubjeft  of  praife  before  the 
Gofpel  Difpenfation? — The  truth  is,  little  of  the  real 
and  fpiritual  glory  of  God — the  do&rine  of  the  Trinity 
— the  eternal  device  of  mans  falvation — the  manner  of 
accomplishing  it  in  the  incarnation,  life,  aftions,  doc- 
rines,  fufferings  and  death,  refurre&ion,  afcention, 
interceflion  and  mediatorial  Kingdom  of  the  Saviour — 
his  final  coming  to  judge  the  world — the  form  of  pro- 
cefs  in  that  awful  fcene — the  future  Hate  of  the  righti- 
ous  and  the  wicked — the  difpenfation  of  the  Holy  Spi- 
rit— his  perfection,  grace,  and  faving  influence. — I 
fay,  little  of  thefe  things,  and  of  many  more  that 
might  be  mentioned,  was  difcovered  to  mankind  be- 
fore the  birth  of  Chrift,  in  comparifon  of  what  was  af- 
terwards revealed.*  And  all  thefe  are  proper  matter  for 
chriftian  praife  according  to  the  ftate  of  the  church 
— of  families — and  of  individual  perfons  from  time  to 
time*  B  2  Thirdly 

*  If  any  one  has  read  the  fcripture  fo  inattentively,  at 
to  need  a  particular  proof  of  this;  let  him  confider  the 
following  pafTages,  1  Cor.  2  chap,  from  the  7th  to  the 
13th  verfe.  Here  the  Apoftle  calls  the  Gofpel,  in  gene- 
ral, a  ruyftery,  hidden  till  that  time;  and  that  thofe 
things  which  eye  had  not  feen,  ear  heard,  and  of  whi;h 
it  had  not  fo  much  as  entered  the  heart  of  man  to  con- 
ceive, before  that  time,  were  then  revealed  to  the  Apof- 
tles  by  the  Spirit,  and  by  them  declared  plainly  to  men, 
that  they  might  know  the  things  which  were  f  eely  givea 
them  of  God.  In  like  manner  he  declares  (t  Tim.  i,  10.) 
that  it  is  by  the  Gofpel  Life  and  Immortality  are  brought 
to  light.  And  to  mention  no  more,  Chrift,  after  haying 
promifed  to  fend  the  Comforter,  tells  his  Defciples,  (John 
id,   12,   13,  14,)  that  when   he  mould   come,  he   would 

lead  them  into  all  truth and  rtiew  them  the  things  of 

Chrift.  But  if  all  neceflary  truth,  and  the  thingg  of 
Chrift  had  been  revealed  before,  this  extraordinary  Dif- 
penfation of  the  Spiri:  to  tic  Ap-oflci  would  fcave  beta 
a  very  ufelefi  thing. 


(  1*  ) 

Thirdly.  The  end  we  (houid  have  in  view,  in 
finging  the  praifes  of  God,  is  two-fold,  viz.  refpcft- 
ing  God,  and  refpefting  ourfelves — As  it  refpecls  God, 
(which  is  the  primary  end)  we  mould  have  in  view  to 
extol  and  honour  him — to  (hew  forth  his  glory  in  the 
mod  exalted  ftrain§ — to  magnify  his  great  name,  which 
deferves  to  be  exalted  above  heaven  and  earth — to  ac- 
knowledge and  declare  his  fupreme  perfection,  his  ab- 
folute  dominion,  his  univerfal  agency ;  and  particular- 
ly, to  celebrate  his  matchlefs  wifdom,  love  and  grace 
in  the  decree  of  man's  falvation. 

As  it  refpe&s  ourfelves,  the  defign  is,  to  elevate  our 
affections — enliven  our  graces — exprefs  and  promote 
our  fpiritual  joy^r*and  to  compofe  the  diftraftions  of  a 
troubled  fpirit.  "To  this,  theexercife  has  a  native  ten- 
dency; efpecially  when  in  concert,  we  have  ihe  plea- 
fure  of  harmony,  and  the  enlivening  found  of  many 
voices  united.  It  is  natural,  too,  when  the  heart  is 
lull  of  joy,  to  give  it  vent  this  way,  and  accordingly 
the  Apoltle  exhorts,  "  Is  any  merry  let  him  fing 
pfalms(a).  Moreover,  the  Apoille,  in  my  text,  men- 
tions another  end  with  regard  to  ourfelves  and  others, 
viz.  injlrutlwn,  "  teaching  and  admonifhing  one  ano- 
ther, fays  he,  in  pfalms,  and  hymns,  and  fpiritual 
fongs."  To  this  purpofe  alfo,  the  ordinance,  is  natu- 
rally fuited.  Moral  and  religious  truths,  and  indeed,  any 
matter  whatever,  thrown  into  plain  and  agreeable  verfet 
generally  makes  a  more  laiiing  imprefTion  on  the  me- 
mory, than  profc  compofitions;  and  when  they  are 
frequently  repeated,  or  fung,  the  effect  will  be  propor- 
tionally more  laftmg  and  ftrong. 

Fourthly.  I  ihall  now  proceed  to  lay  down  fome 
principles  for  the  regulation  of  our  conduct  in  this  im- 
portant part  of  worfhip.     And 

First.     All  chriftians  mould  endeavour  to  attain 

ar, 
(a)  James  5,   13. 


(     %     ) 

as  much  {kill  in  church  fflufic,  as  their  capacity,  their 
opportunities,  and  other  duties  will  admit.  It  would 
furely  be  monflrous  confufion,  if  every  one,  in  a  wor- 
shipping afTembly,  were  to  fmg  an  air  different  from  all  the 
reft ;  and  as  mankind  are  not  taught  by  nature  to  fmg,  all, 
any  one  air,  it  is  therefore  neceffary,  that  they  who 
fmg  together,  mould  previoufly  qualify  themfeives  for 
it  bv  learning.  It  is  aifo  as  evident,  that  if  we  are  to 
fmg  at  all,  the  more  we  are  (killed  in  the  art,  the  bet- 
ter, fhall  we  be  qualified,  other  things  being  equal,  to 
perform  the  duty.  Inattention  to  this  principle,  has 
almoit  ruined  our  pfalmody  ;  it  has  rendered  thai  part 
of  divine  worfnip,  which,  in  its  own  nature,  is  the 
moft  exalted  and  pleafui  able,  in  faff,  the  moil  dull  and 
unedifying.  Many  perfons,  and  fome  of  them,  per- 
haps, truly  religious,  either  through  miftake  and  pre- 
judice, or  lazinefs  and  indolence,  perfuade  themfeives, 
that  if  the  heart  be  devout,  it  is  no  matter  what  the 
found  of  the  voice  is.  But  furely  David  was  of  a  very 
different  opinion  when  he  exhorted  thus,  "  fing  unto, 
him  a  new  fong,  play  fkilfully  with  a  loud  noife;'(a). — 
There  is  certainly  as  much  propriety  in  making  any 
fort  of  founds  with  an  inftrument,  when  that  is  ufed  in 
divine  worfliip,  as  in  making  any  fort  of  founds  with 
the  voice,  when  we  fing  his  praife:  and  the  fame  rea- 
fons  which  plead  for  fkilfullnefs  in  the  one  cafe,  will 
alfo  plead  for  it  in  the  other.  We  have  obferved,  that 
finging  was  defigned  to  aid  and  promote,  as  well  as  to 
exprefs  the  feelings  of  the  heart:  consequently,  the 
more  exquifitethe  mufic  is,  the  more  powerful,  to  this 
purpofe,  will  its  influence  be.  To  be  convinced  of 
this,  you  need  only  confult  your  own  frame,  as  it  is 
the  workmanfhip  of  God.  The  author  of  our  being 
has  conftituted  us  fo,  that  we  naturally  and  indeed,  ne- 
ceffarily  perceive  and  relifli  harmony  in  founds,  and 

are 
(a)  Pfalm  33,  3. 


(     *o     ) 

arc  offended  with  difcords,  jufl  as  wc  tafte  fweetnefs  in 
honey,  bitternefs  in  gall — fmell  an  agreeable  odour 
from  the  rofe;  an  offenfive  one,  from  a  putrid  carcafe. 
If  you  give  this  confideration  its  proper  weight,  I  prc- 
fume,  it  will  perfuade  you,  that  we  mould  cultivate 
church  mufic  to  fuch  a  degree,  as  to  carry  it  on  in  con- 
cert, that  is  to  fay,  in  different  parts  and  various  founds 
fo  fet  together  as  to  produce  harmony.  This  is  the 
perfection  of  mufic — and  the  capacity  to  perform  it, 
and  the  tafte  to  relifh  it  when  performed,  is  peculiar  to 
man.  The  Creator  hath  given  to  fome  other  animal* 
a  power  to  fing;  but  none  of  them  difcover  any  capa- 
city for  harmony  :  never  has  any  choir  of  them  been 
heard  to  perform  any  thing  like  it.  In  this,  man  ftands 
as  really  diftinguifhed  from  the  lower  creation,  as  in 

the  power  of    fpeech,  or  any   other  faculty. 1  afk 

now,  fhall  this  pleafing,  this  diftinguifhing  capacity 
never  be  called  forth  to  exercife  ?  Is  this  part  of  the 
divine  workmanfhip  ufelefs  and  vain  ?  If  not,  where 
and  when  fhall  it  be  employed  ?  Shall  it  be  only  in 
folly  and  vanity,  or  mere  amufement  ?  Or  rather^ 
fhould  it  not  be  confecrated  to  the  fervice  of  that  Be- 
ing whofe  workmanfhip  it  is?  I  will  venture  to  leave  it 
with  every  one  candidly  to  decide. 

Let  us,  therefore,  cultivate  church  mufic  ourfelve*, 
and  promote  the  cultivation  of  it  in  our  children.  The 
earlier  in  life  any  one  begins,  the  greater  progrefs  he 
will  make ;  and  hence,  thofe  focieties  are  certainly  to 
be  commended,  who  make  it  a  part  of  fchool  educati- 
on, and  have  their  children  trained  to  fing,  at  the  fame 
time  they  are  taught  to  read:  nor  do  I  expeft  to  fee 
this  art  flour ifh  as  it  ought,  until  this  praftice  becomes 
general.  In  the  mean  time,  the  ufual  mode,  of  fchools 
for  grown  perfons,  mould  be  kept  up,  under  proper 
regulations,  and  capable  teachers. 

Secondly*    It  U  the  duty  of  all  to  fing  the 

praife* 


(  A  ) 

praifes  of  God,  This  is  evident  both  from  reafon  and 
fcripture.  The  fupreme  Majefly  of  Heaven  and 
•  Earth  is  infinitely  worthy  to  be  praifed  by  every  rati- 
onal creature;  and  no  perfon  on  earth  can  be  in  fuch 
a  fituation,  or  ftand  in  fuch  a  rektion  to  his  Maker,  as 
not  to  be  under  obligations  to  praife  him.  Even  under 
the  Jewifh  difpenfation,  although  particular  choirs  of 
firigirig  men  and  fingirig  women  were  appointed,  yet 
David  himfelf  calls  upon  all,  without  exception,  to 
praife,  "  Let  the  people  praife  thee  O  God,  let  all  the 
people  praife  thee"(a).  Under  the  gofpel  difpenfation, 
the  duty  is  ft  ill  farther  inculcated,  in  terms  which 
equally  apply  to  all,  as  in  my  text,  and  in  the  epiftlc 
to  the  Ephefians  already  quoted.  It  is  therefore,  wick- 
ednefs  to  negle£>      ~*Hfy  fo  exalted,  fo  pleafing,  and  to 

which  we  are  under  fo  many  endearing  obligations. 

And  it  is  certainly  fhameful,  for  a  piofeffor  of  Chrif- 
tianity  to  be  filent,  when  others  are  finging  the  praifes 
of  God  around  him;  as  if  he  had  no  more  concern  in 
this  fublime  aft  of  worfhip,  than  to  amufe  hirr/df.— 
Such  conduct  betrays  a  heart  very  infenfible  of  the  Di- 
yine  goodnefs,  if  not  totally  deftitute  of  real  piety. — 
The  fpirit  of  true  religion  breaths  thus,,/'  It  is  good  to 
give  thanks  n~*  ~-  the  Lord,  and  to  fing  praifes  unto  thy 
name,  O  Mofl  High  "(b)  If  we  have  tailed  that  the 
Lord  is  gracious,  we  will  delight  to  fing  his  praife,  and 
think  that  we  have  fuftained  a  lofs,  both  as  to  profit 
and  pleafure,  if  at  any  time  we  have  been  abfent,  when 
this  part  of  Divine  worfhip  has  been  performed,  whe- 
ther in  the  family  or  church. 

Thirdly.  We  ought  to  fing  in  a  continued  air ; 
and  not  interrupt  the  mufic  by  parcelling  out  the  pfalm, 
or  hymn,  or  fpiritual  fong,  line  by  line.  This  is  real- 
ly fo  unnatural  a  mode,  that  I  am  perfuaded  nothirtg 
but  dire  neceflity  could  have  fuggefted,  or  introduced 

it 
(a)  Pfalm  67,  3.     (b)  Pfalm  92,   1. 


j 


(  «  ) 

it  into  the  church.     In  the  middle  centuries  of  the 
Chriftian  aera,  learning  was  almoft  entirely  banifhed 
from  Europe  :  fcarcely  a  trace  of  it  was  to  be  found 
but  in  the  monafteries,  and  among  the  clergy.     When 
after  this,  learning  began  to  revive,  fo  rare  a  thing  was 
it  to  find,  among  the  common   ranks  of  men,    a   perfon 
who  could  read,  and  fo  highly  was  it  efteemed,  that, 
although  one  had  been  convifted  of  a  capital  crime, 
yet  if  he  could  read,  he  was  acquitted: — his  councel 
urged,  in  his  behalf,  this  plea,  "  legit  ut  clericus,"  he- 
reads  as  a  Clergyman,  and  if,  upon  trial,  it  was  found 
true,  the  court  abfolved  him  from  punifhment.     In 
this  fituation  matters   were  when  the  reformation  took 
place,  and  for  a  coafidcrable  time  after;    fo  that  the 
Officers  of  the  Church  were  obliged  to  have  rccourfe 
to  this  expedient,  viz.  to  appoint  a  clerk,  who  could 
read,  to  parcel  out  the  pfalm,  line  by  line,  to  the  illi- 
terate congregation,  in  order  that  all  might  join  in  this 
important  part  of  Divine  worfhip.       But  behold  the 
force  of  cuftom,  and  its  prevalence  even  over  reafon. 
and  common  fenfc  !    We  adhere  to  this  mode  {till,  al- 
though the  neceflity  which  introduced  it,  and  which 
alone  could  juftify  it,  is  long  fince  ceafed. 

Many  evils  attend  this  mode  of  finging — It  con- 
fumes  time  unneceffarily — prevents  the  pleafure  and 
advantage  of  finging  a  larger  portion  of  a  pfalm  than 
that,  to  which,  in  this  way,  we  are  obliged  to  confine 
ourfelves — it  in  a  great  meafure,  deftroys  the  mufic, 
and  confequently,  marrs  the  effeft  it  is  defigned  to 
have  on  the  heart — and  unlefs  we  have  the  compofition 
by  memory,  it  leaves  us  often  to  fing  without  know- 
ing what,  until  the  next  line  comes  out  to  give  us  the 
fenfe. — It  is  furely  high  time  for  us  to  lay  afide  this 
childifh  mode  of  praifing  God — Let  each  one,  or  at 
moft  every  two  or  three,  bring  a  pfalm  book  to  the 
worfcip  of  God,  that  fo,    having  the  fubjeft  before 

our 


(  »*  ) 

our  eyes,  we  may  fing  without  interruption,  and  drop 
that  unnatural  mixture  of  reading  and  finging  which 
now  marrs  and  difgraces  our  pfalmody. 

Fourthly.  We,  whofe  great  advantage  it  is  to 
live  under  the  Gofpel  Difpenfation,  ought  not  to  con- 
fine  ourfelves  to  that  fyftem  of  pfalmody  which  was 
framed  for,  and  exaftly  fuited  to  that  Difpenfation  of 
Divine  grace  under  which  the  Jews  were  placed,  and 
which  was,  comparatively,  obfeure  and  imperfeft. 

This  principle  I  fhall  eftablifh  by  the  text  itfelf — bj 
neceflary  confequence  from  other  parts  of  fcripture — 
and  by  the  difference  of  the  two  Difpenfations  from 
each  other. 

The  language  of  my  text  is  very  ftrong  to  this  pur- 
pofe.     The  Apoftle  enjoins  it  upon  christians,  that  they 
be  richly  furniftied,  or  extenfively  acquainted  with  the 
word  of  Chrifl — thofe  important  difcoveries  which  the 
Gofpel  makes;  and  that  this  rich  furniture  of  Gofpel    f 
knowledge,  fhould  not  be,  in  them,  a  ufelefs  treafure, 
as  a  fpring  (hut  up  or  fountain  fealed,  but  that  it  fhould 
be  communicated,  and  flow  out  for  the  inftruftion  and 
tdification  of  one  another;  and  particularly,    that  it 
fhould  be  thus  employed  in  their  Tongs  of  praife  and 
other  poetical  compofitions.      Now,  my  brethren   I 
wifh  you  to  confider,  how  it  is  poffible  to  praftife  this 
injunftion,  while  we  confine  ourfelves  to  the    Jewifh 
pfalmody.     Were   you  to  undertake  to  inftruft  any 
perfon  in  the  way  of  falvation  for  perifhing  finners, 
which  God  hath  appointed ;  and  would  lead  him  to  a 
juft  acquaintance  with  thofe  things  which  pertain   to 
life  and  godlinefs — to  the  faith  and  praftice  of  a  chrif- 
tian ;  would  you  take  this  fyftem  of  pfalmody  for  your 
rule;  or  would  you  ufe  the   New  Teilament  for  that 
purpofe ;  and  that  whether  the  inftruftion  was  to  be 
delivered  in  poetical,  or  profe  compofition?  Indeed, 
we  not  only  grant,  we  maintain  in  the  fuleit  manner, 

that 


^^k 


"V 


(     »4     ) 

that  there  are  many  prophefies  of,  and  references  to  the 
Saviour,  in  the  book  of  pfalms;  but  at  the  fame  time, 
we  muft  alfo   maintain,  that,  inftead .  of   learning  the 
t  Gofpel  by  thefe,  it  is  by  the  light  of  the  Gofpel  we 
underftand  them,  and  learn  how  to  apply  them.     Let 
us  fuppofe  a  perfon,  who  knew  not  what  religion  we 
proleffed,  were  to  come  into  our  worshipping  affem- 
blies,  week  after  week,  yea,  year  after  year,  and  hear 
our  fongs  of  praife : — would  he,  by  them,   learn  the 
word  of  Chrift  ?    Would  he,  at  leaft,    conclude,  that 
that  word  dwelt  in  us  richly  ?    Or  rather,    would  he 
not,  from  this  part  of  our  religious  fervice,  form  the 
fame  opinion  of  us,  that  he  would  of  an  affembly  of 
worihipping  Jews?    From  our  fermons  and  our  pray- 
ers, indeed,  he  might   learn  our  profeffion,    and  the 
word  of  Gkri/i;    but  the   Apoftle   enjoins,    that  we 
fhould  teach  this  particularly  in  our  praifes.     I  there- 
fore afk  again,  how  can  we  teach  one  another  the  glo- 
rious difcoveries  of  the  Gofpel,    or  evidence  that  it 
dwell  in  us  richly,  by  our  fongs  and  piaife,    when  yet 
thefe  fongs  contain  not  thefe  difcoveries,    but  muft, 
themfelves,  be  underftood  by  a  previous  knowledge  ot 
the  word  of  Chrift:     and  when  yet  the  fubjeft  matter 
of  our  pfalms,  and  our  mode  of  expreffing  it,  is  pre- 
cifely  the  fame  as  theirs,  who  rejeel  the  Gofpel   alto- 
gether?   The  principle  may  alfo  be  fupported  by  ne- 
cejfary  confequence  fi;om  other  parts  of  fcripture.     To 
this  purpofe,  let  me  lead  your  attention,  particularly, 
to  the  fourteenth  chapter  of  Paul's  firft  Epiftle  to  the 
Corinthians.     The  profeffed  defign  of  the  Apoftle,  in 
this  chapter,  is  to  regulate  the  Corinthian  church   in 
the  exercife  of  their  fpiritual gifts.     Among  thefe  he 
mentions  the  gift  Oi  dilating  a  pfalm  to  be  fung  in 
public,  worihip,  (compare  verfes   15,  and  26).     Now, 


\    if  chriftians  mould  fing  no  compofitions  in  the  wor- 
ftiip  of   God,    but  thofe  contained  in  the  Book  of 

pfalm 


(     *5     ) 

pfalms  ufed  by  the  jews,  there  could  be  no  need,  nay, 
there  could  be  no  room  for  a  fpiritual  gift,  z.  e.  extra- 
ordinary infpiration,  to  enable  them  to  propofe  a  pfalm 
to  be  fung  in  Divine  worihip;  for  upon  this  fuppofiti- 
on,  every  compofition  they  mould  ufe,  was  written 
for  them  long  before.  But  it  is  as  evident  as  words 
can  well  declare,  that  there  was,  in  the  firft  age  of 
Chriftianity,  fuch  a  gift,  and  various  chriftians  were 
divinely  infpired  to  utter  a  pfalm  in  the  public  aiTem- 
bly;  from  which  it  neceflarily  follows,  that  the  chrif- 
tian  church  was  not  confined  to  the  Jewifh  fyftem  of 
pialmody,  in  the  Apoftles  days ;  and  if  it  was  not  then, 
I  would  wifh  to  know  by  what  authority  it  is  confined 
to  that  fyftem  now.*  Moreover,  the  principle  may  be 
C  inferred 

*  I  have  fcarcely  ever  met  with  a  more  grofs  and  pal- 
pable perverfion  of  fcripture,  than  that  which  reprefents 
the  Apoftle,  in  the  above  cited  chapter,  as  condemning 
an^  correclins  the  Corinthians  for  introducing  new  pfalms 
at  all  into  divine  worihip.  The  palTage  particularly  cho- 
fen  to  fupjiort  this  miferable  interpretation,  is  the  26th 
verfe,  where  the  Apoftle  fa;*'?/,  u  How  is  it,  brethren  ?— 
When  ye  come  together,  eve;  y  one  of  you  hath  a  pfalm, 
hath  a  doclrine,  hath  a  tongue,  hath  a  revelation,  hath 
an  interpretation. "  The  judicious  reader  will  immedi- 
ately fee,  that  if  the  Apoftle  meant  to  reprove  the  Co- 
'  rinthians  for  prachfing  any  one  of  thefe  things,  he  re- 
proves them  for  the  whole;  for  they  are  all  mentioned 
together  in  the  fame  point  of  view:  asd  where,  then, 
will  the  cenfure  ultimately  fall  ?  It  will  (I  fhudder  to 
write  it)  fall  upon  the  Holy  Spirit,  by  whofe  extraordi- 
nary influence  they  we:e,  and  by  which  alone,  indeed, 
they  could  be  enabled  to  fpeak  wkh  tongues  they  had  ne- 
ver learned,  and  to  utter  revelations*  ThU  fmgle  confi- 
deration  is  fumcient  to  prove  that  the  Apoftle  is  not  cen- 
furing  the  ufe  of  thefe  extraordinary  gifts.  The  preced- 
ing and  fubfequent  parts  of    the   chaptor  fhew,    that  it 

w*§ 


(       26       ) 

inferred  from  thepra&ice  of  the  infpired  Apoftle  John, 
11  Unto  him  who  loved  us,  and  w allied  us  from  our 
fins  in  his  own  blood ;  and  hath  made  us  kings  and 
priefls  unto  God  and  his  Father;  unto  him  be  glory 
and  dominion  forever  and  ever,  Amen.";(a)  CThis 
hymn  of  praife,  which  he  addreffed  to  the  Redeemer, 

is 
(a)  Rev.   1,  5,  6. 

was  the  abufe  of  them— the  diforderly  mode  «f  exercif- 
ingthem,  which  prevailed  in  the  Corinthian  church,  that 

he  here  feti  himfelf  to   corred -and  the  difordcr  was 

plainly  this— Whilft  one  was  delivering  a  pfalm  to  be 
fung  in  the  public  afTembly,  with  which  he  had  been  in- 
spired, another  rofe  up  and  delivered  a  doclrine  which 
had,  in  the  fame  manner,  been  diclated  to  him,—- a  third, 
perhaps,  would  fpeak  in  an  unknown  tongue,— a  fourth, 
relate  a  revelation  with  which  he  had  been  favoured,  and 
fo  on.  Hence,  two  or  three,  perhaps  four  or  five  per- 
i'ouB  would  be  fpeaking  at  the  fame  inftant  of  time,  which 
not  only  produced  confufion,  but  prevented  all  edificati- 
on. Therefore  the  Apoftle  directs,  that  they  mould  ex- 
ercife  thefe  gifts,  and  deliver  the  things  with  which  they 
were  refpeftively  charged,  whether  pfalm,  doclrine,  ton- 
gue, revelation,  fee.  in  turn,  or,  as  he  exprerTes  it,  by 
conrfe  (compare  verfes  27,  28,  29,  3^  3**  i*>  33):— 
obferving,  that  they  might  all  have  an  opportunity,  in 
this  orderly  manner,  one  after  another,  of  delivering 
whatever  they  were  favoured  with;  and  that  they  were 
not  under  any  neceflity  of  breaking  through  the  rules  of 
the  ftrifteft  regularity,  for,  fays  he  "  The  fpirits  of  the 
prophets,  are  fubjetr  to  the  prophets,"  that  is  to  fay,  the 
iofpiration  of  the  Holy  Spirit  is  not  a  blind  and  wild  im- 
pulfe,  which  forces  a  perfon  to  utter  whatever  is  commu- 
nicated to  him,  at  the  moment  he  receives  it;  on  the 
contrary,  it  leaves  him  matter  of  himfeif,  fo  as  that  he 
can  wait  the  proper  time  of  difcovering  it.  Upon  the 
whole,  this  patfage  of  facred  writ  eftabliflies,  beyond  all 
contradiction,    that,     under   th»   adminiftraticn    of    the 

AooC^s 


(     27     ) 

is  certainly  new,  i.  e.  it  is  not  to  be  found  in  the 
Book  of  pfalms.  And  to  mention  no  more,  thofc 
Fcriptures  which  teach  us  to  pray  and  praife,  and,  in- 
deed, to  do  all  our  a&s  of  religious  worihip  in  the 
name  of  Chrift,  in  fuch  a  manner  as  our  Lord  himfeli 
exprefsly  tells  his  difciples  they  had  never  done  before, 
moll  evidently  (hew  that  christians  fhould  not  confine 
themfelves  to  the fonns  of  worfhip  ufed  under  the  for- 
mer  difpenfation ;  but  that,  in  prayer,  praife,  &c. 
they  fhould  have,  according  to  the  light  and  fulnefs  of 
the  Gofpel,  a  more  exprefs  reference  to  the  Name, 
the  perfon,  and  offices  of  the  Lord  Jefus  Chrift,  than 
is  to  be  found  in  any  discoveries,  or  compofitions  un- 
der the  Law(b). 

Once 

Apoftlei,  and  by  the  immediite  infpiration  of  the  Holy 
Spirit,  the  Church  of  Chrift  wai  dirccled  to  ufe  othtr 
pfaima  than  thofe  of  David,  in  Divine  worfhip.  And  it 
ti  more  than  probable  that  chriftiam  continued  in  this 
practice  for,  at  leaft,  three  hundred  years  after  the  6r(* 
plantation  of  Christianity.  Do&or  Moiheim,  one  of  th« 
raoft  accurate  and  credible  ecclefiaftical  hiftorians,  afferti 
that  it  was  not  till  in  the  fourth  century,  that  the  pfaims 
of  David  were  introduced  into  chriftian  worfhip?  and 
that  even  then  they  were  only  ufed  among  other  hymns 
that  had  been  in  praclice(a).  And  I  am  the  more  inclin- 
ed to  believe  this,  becaufe  I  find,  that  the  mod  zealous 
advocates  for  tiling  the  pfalms  of  David  alone  in  chriftian 
wormip,  are  not  able  to  produce  one  teftimony  to  their 
purpofe,  earlier  than  the  fourth  century. 

(a)  Moih.  Ecclef.  Hift.  on  the  fourth  Century. 

(b)  John  14.  13,  14 — 15,  16—16,  23,  24,  25;,  26. 
Col.  3.  17.  As  a  corroborating  circumftance  here,  I 
mail  mention  a  paflage  in  one  of  the  epiftlea  of  Pliny  the 
younger  (lib.  x.  Ep.  97.)  to  the  emperor  Trajan,  in  which 
be  informs  that  prince,  u  that  the  chriftiaas  fung  a  hjma 

t» 


[     28     ) 

Once  more,  this  principle  may  be  eftabliflied  by  the 
eonfideration  of  the  difference  of  the  two  difpenfations 
(the  Jewilh  and  the  Chriftian)  from  each  other.  This 
is  a  topic  on  which  the  Apoille  Paul,  efpecially,  dwells 
much.  He  exprefsly  terms  the  Jewiih  difpenfation, 
the  miniftration  of  death,  and,  of  condemn ation(a) — 
a  flate  of  bondage,  and,  fervitude(b) — fgys  that  it  con- 
tained only  the  fhadow  of  good  things  to  come(c) — and 
that  the  ritual  of  religious  worfhip  inftituted  under  it, 
Was  zveak  and  poor  elements,  a  zoorldly  /ancillary,  and 
carnal  ordinances(&).  But.  in  the  paffages  juft  now  re- 
ferred to,  he  terms  the  Gofpel  Difpenfation,  the  mi- 
niftration oi  the  fpirit — the  miniftration  of  life,  and, 
of  righteoufnefs — a  ftate  of  freedom  and  fonfhip.  Our 
Lord  and  Saviour  himfelf  reprefents  the  Gofpel  Dif- 
penfation 

(a)  2  Cor.  3,  7,  9.— (b)  Gal  4,  3,  7>9-~ (c)  &&•  1C> 
1. — [A)Heb.  9.  1,  10. — Gal.  4,  9. 

to  Chrift  at  to  a  God."  Upon  this  paffage  I  would  remark, 
that  if  the  chriftian*  in  this  firft  age  of  the  Church,  had 
fuog  nothing  but  the  pfalms  of  David,  neither  Pliny  him* 
felf,  nor  any  fpies,  which  might  creep  into  chriftian  af- 
femblies,  could  have  known  that  their  hymns  were  ad- 
drefTed  to  Chrift  as  to  a  God,  becaufe  there  is  not,  in 
thefe  pfalms,  any  fuch  exprefs  mention  made  of  his  Name 
or  of  thofe  diftinguifhing  characterises  by  which  Jefus  of 
Nazareth  could  be  generally  known,  as  to  make  heathens 
think,  that  thofe  who  fung  them  were  thereby  celebrating 
the  Divine  gloiies  of  that  crucified  One.  I  therefore  con- 
clude, that  in  the  pfalms,  or  hymns  ufed  by  the  fr  ft 
chriftians,  there  was  fuch  a  plain,  exprefs  and  litteral 
mention  mi&e  of  the  Name,  and  other  diftinguifhing  char- 
afters  of  Jefus  Chrilt,  as  thai:  every  one  who  heard,  and 
vnderftood  the  language,  mud  immediately  perceive  that 
HE  was  the  object  of  their  praife  and  adoration.  And 
fuch,  I  contend,  mould  the  general  rlraia  of  chrifhaa 
tiymns  ftill  be. 


1 


(    '9    ) 

nervation  and  the  worfhip  which  fhould  be  performed 
under  it,  fpirit  and  truth,  in  contradiftin&ion  to  the 
Jewifh  oeconomy  and  its  worfhip,  which  confifted  fo 
much  in  types  and  fhadows,  but  had  not  the  very  image 
or  reality  itfelf(a). 

Now,  it  mull  be  particularly  obferved  that  the  Jew- 
ifh fyftem  of  pfalmody,  was  exaclly  fuited  to  the  dif- 
penfation  under  which  that  people  were  placed;  and 
that  many  of  them  have  fuch  exprefs  reference  to  the 
peculiarities  of  the  Jewifh  worfhip — have  thofe  ordin- 
ances of  it  which  the  Apoftle  calls  worldly,  weak,  poor, 
&c.  fo  interwoven  with  their  very  fubjecl  matter,  that 
they  cannot,  univerfally,  fuit  the  Gofpel  Difpenfation 
which  is  fo  widely  different  from  the  Jewifh,  as  wc 
have  heard;  and  under  which  thefe  ordinances  are  en- 
tirely abolifhed*.  I  befeech  chriflians  ferioufly  to  con- 
C  2  fider 

(a)  John  4,  23. 

*  It  is  a  ftriking  mark  of  unerring  wifdom  which  ap- 
pears in  all  the  works  and  ways  of  God,  both  in  the  na- 
tural and  moral  world,  that  he  adjufts  one  thing  exaellf 
tt>  another,  according  to  the  time,  plaee,  relation,  con- 
nection, and  other  circumftances  of  men  and  things,  and 
the  end  he  defigns  to  accompliih.  This  is  evident  in  the 
pfalms  of  David  when  viewed  as  a  fyftem  for  the  Jewifh 
Difpenfation  :— -  for  that,  they  were  perfect  and  compleat  ; 
but,  on  this  very  account,  they  are  uotfuitable,  as  a  fyf- 
tem or  liturgy,  for  New  Teftament  woruYip. 

Some  have  been  cenfured,  as  having  ufsd  contemptu- 
ous and  diminutive  epethets  when  fpeaking  of  the  pfalm* 
of  David.  If  any  have  really  done  fo,  i.e.  if  they  have 
ufed  other  phrafes  than  they  are  warranted  in  by  the  facred 
fcriptures,  or  with  a  view  to  pour  contempt  upon  any 
part  of  the  oracles  of  God,  let  them  receive  ail  that  cen- 
fure  and  reproach  that  can  be  heaped  upon  them.  AH 
fuch  cenfures,  I  hope,  I  (lull  efcape,  as,  in  reprefenting 
the  difference  between  the  two  difpcnfa.ions,  I  have  ex- 
actly ufed  the  language  of  the  Holy  Spirit  iu  the  fcriptnre. 


(     3°    ) 

fider  with  what  propriety  they  can  now  call  upon  one 
another  to  praife  God  with  the  harp,  the  pfaltery,  the 
timbrel  and  dance,  with  ftringed  inilruments,  organs, 
and  loud  founding  cymbals — and  to  blow  up  the  trum- 
pet in  the  new  moon ;  when  at  the  fame  time,  they 
mean  not  at  all  to  do  any  fuch  thing? — Upon  what 
principles  can  we  new  intreat  God  to  do  good  to  Zion 
with  this  declaration  in  our  mouths,  that  then  he  fhould 
be  pleafed  with  whole  burnt  offerings  and  bullocks 
which  the  church  would  offer  upon  his  altar? — Under 
►  he  Jewifh  Difpenfation,  fuch  offerings  were  proper — 
they  were  Divine  Ordinances — and  the  pious  worship- 
pers not  only  expreffed  them  in  words,  but  intended, 
and  aftually  performed  them  :  but  no  chriffian  believes 
he  mould  prefent  fuch  offerings,  or,  if  he  did,  that  they 
would  be  pleafing  to  God.  Can  we,  confidently  with 
;,  fav,  in  our  fongs  of  praife,  that  fparrows  and 
allows  build  by  the  altar  of  God — and  that  they  are 
bleffed  who  travel  through  the  dry  valley  of  Baca,  dig 
wells  in  it,  and  collefl  the  rain  in  pools  to  fupply  them- 
ftlves  with  drink,  whilft  they  are  coming  from  a  dif- 
t'ant  part  of  Judea,  to  celebrate  the  annual  feflivals  at 
Jerufalem?  Whilft  the  Jewifh  ceconomy  lafted,  this 
could  be  fung  with  truth;  but  now  it  cannot — thefe 
tilings  exift  no  more[aj.  Many  fimilar  inftances  might 
b^  produced  ;  but  thefe  are  fufEcient  to  illuftrate  the 
truth  I  am  eftabliihing.  If  it  fhould  be  faid,  that  we 
ought  not  now  to  ling  thefe,  and  fuch  like  pfalms  in 
their  literal  meaning,  but  mould  gofpelize  them;  and 
that  many  do  actually  thus  paraphrafe  and  expound  be- 
fore thev  fmg  them: — then  I  reply,  that  this,  in  reali- 
ty, gives  up  the  point,  and  eftablifhes  the  very princi* 
pie  I  am  pleading  for.     It   is  a  tacit  acknowledgment 

•  that 

[a]  Pfalms  81.   2,  3. g3.  5   6. 150.   3,  4,  c.— 

£i.  18,  19.— 66.  13,  14,  15,-84.  3,4.  5. 


(     3*     ) 

that  fome  of  the  pfalms  at  leaft,  in  their  plain  and  liter- 
al fenfe — the  fenfe  in  which,  it  is  certain,  they  were 
ufed  under  the  former  difpenfation,  are  not  fuited  to 
Gofpel  times.  And,  methinks,  the  moft  zealous  con- 
tenders for  the  propriety  of  Tinging  thefe  pfalms  with- 
out exception,  mould  confider  a  moment,  whether 
they  themfelves  ling  them  in  reality,  when  they  drop 
any  part  of  their  original  meaning,  and  fubftitute  their 
own  notions  in  its  room.  Certainly,  mere  zvords  nei- 
ther conftitute  prayer  nor  praife — They  both  mainly 
confift  in  the  ideas  of  the  mind  and  fentiments  ot  the 
heart :  and  if  thefe  be  different  from  the  original  mean- 
ing of  the  compofkion  we  ufe,  it  is  not  that  compofi- 
tion,  but  fomething  elie  which,  in  truth,  we  ofTer  to 
God.  But  notwithstanding  that  praife  does  not  con- 
fift in  mere  zvords,  yet  when  we  have  wrords  enough  to 
exprefs  our  meaning  plainly  and  pertinently,  it  muft 
be  very  abfurd,  if  not  a  kind  of  mockery,  to  approach 
the  Moft  High  with  expreftions  in  our  mouths  to  which 
we  have  either  no  meaning  at  all,  or  one  very  differ- 
ent from  their  obvious  fenfe,  and  that  which  they  were 
originally  intended  to  convey. 

But  befide  all  this,  and  fuppofing  there  was  not  a 
fmgle  reference  to  the  ceremonies  of  the  Law,  in  the 
pfalms  of  David,  yet  I  prefume  every  one  muft  grant 
they  are  far  fhort  of  the  fulnefs  and  clearnefs  oi  the 
Gofpel:  and  from  this  confideration  I  plead,  that 
chriftians  fhould  not  confine  themfelves  to  them.  The 
difference  between  the  difcoveries  made  under  the  Jew- 
ifh,  &  underthe  Chriftian  Difpenfation,  may  be  fitly  illuf- 
trated  by  the  irnperfeft  knowledge  we  have  of  a  perfon, 
who  has  a- ways  appeared  vailed  to  us,  in  comparifon 
of  that  which  we  have  when  all  the  features  and  linea- 
ments of  his  face  are  clearly  reflected  to  our  eye  from 
the  brighteft  mirror*  This  illuftration,  the  Apoflle 
JumJelf  ufes. 

It 


(     3*    ) 

It  is  neceffary  that  prophecy  fhould  be  obfcure — if 
k  were  not,  the  moral  agency  of  man  mull  be  deftroy- 
ed,  in  order  to  the  accomplifhment  of  the  predicted 
events.  And  it  is  the  nature  of  an  introductory  dif- 
penfation  to  be,  comparatively,  imperfect.  This,  in 
truth,  is  the  fact,  in  the  cafe  before  us ;  for,  as  I  have 
already  proved,  there  are  many  objects  of  knowledge, 
and  fubjects  for  praife  difcovered  in  the  Gofpel,  which 
are  not  to  be  found  in  any  part  of  the  Old  Teflament. 
So  that,  if  we  confine  ourfelves  to  the  pfalms  of  David, 
we  mail  exclude  from  our  fongs  of  praife,  the  difting- 
uifhing  glories  of  the  Gofpel,  and  flill  hold  the  vail  up- 
on the  lovely  face  of  the  Redeemer — we  fhall  ungrate- 
fully reject  the  Light,  and  refolutely  continue  in  the  ob- 
fcurity  of  the  former  Difpenfation. 

And  now,  probably,  you  will  be  ready  to  enquire, 
What  fhall  christians  fing;  and  what  fhall  be  the  rule 
of  their  direction  in  this  important  part  of  religious 
worfhip?  To  this  I  anfwer,  juft  as  your  fhorter  cate- 
chifm  anfwers  the  queftion,  What  rule  hath  God  given 
for  our  direction  in  prayer?  In  like  manner,  the  whole 
word  of  God  is  of  ufe  to  direct  us  in  praife;  but  the 
fpecial  rule  of  direction  is  the  Gofpel — the  New  Tef- 
tament.  Or,  more  particularly,  thus,  Although  we 
ought  not  to  confine  ourfelves  to  the  pfalms  of  David, 
as  I  hope  I  have  proved  to  your  fatisfaction,  yet  there 
are  many  of  them,  and  other  parts  alfo  of  the  Old 
Teflament,  which  fo  excellently  exprefs  the  exercifes 
of  a  pious  and  devout  heart,  and  fo  fublimely  extol 
the  Moft  High,  without  any  reference  to  the  peculia- 
rities of  that  Difpenfation  which  is  now  abolifhed,  that 
they  contain  matter  proper  to  be  fung  to  the  end  of  the 
world.  To  thefe  fhould  be  added  thofe  glorious  fub- 
jects of  praife  which  the  Gofpel  alone  reveals.  And 
-there  are  chriflians  qualified  to  form  all  thefe  into  plain 
and  agreeable  verfe.     It  is  then  the  bufinefs  of  the 

Church, 


(     33     ) 

Church,  that  is  to  fay,  the  fupreme  judicatory  thereof, 
to  examine  and  judge  of  thefe  compofitions;  and, 
having  feleQed  fuch  of  thern  as  they  lhall  deem  proper 
and  fufficient,  appoint  them  to  be  ufed  in  public  wor- 
fhip.  This  fame  collection  may  alfo  ferve,  generally, 
for  family,  and  even  the  moft  fecret  praife.  I  fay, 
generally;  for  I  openly  declare,  that  in  private,  a 
chriiiian  is  not  bound  to  confine  himfelf  to  any  collec- 
tion of  fuch  compofitions;  but  that,  if  he  has  a  capa- 
city to  compofe  a  pfalm,  hymn,  or  fpiritual  fong,  he 
has  a  right  fo  to  do,  and  to  fing  it  in  praife,  juft  as  he 
has  a  right  to  ufe  his  own  words  in  prayer.  And 
when  any  perfon  mall  difprove  the  one,  I  will  alfo, 
from  the  fame  principles,  difprove  the  other.  I  pro- 
ceed, 

Fifth.  To  remove  any  difficulties  or  objections 
which  may  feem  to  lie  againff.  the  preceding  view  of 
the  fubjeft.  To  fome,  this  branch  of  the  fubjecT:  may, 
very  pofUhly,  feem  quite  unnecefTary:  and,  indeed, 
from  the  manner  in  which  I  have  treated  it,  I  prefume, 
an  anfwer  may  be  found,  either  directly,  or  by  eafy 
confequence,  to  any  objection  that  can  be  raifed  againlt 
it.  Neverthelefs,  leaft  any  one  fhould  be  perplexed 
with  difficulties  fpeciouily  propofed,  I  fhall  ftate  thofc 
which  I  have  not  fo  direclly  obviated. 

First.  It  is  faid,  that  if  we  do  not  fing  all  the 
pfalms  of  David,  or  introduce  any  others  into  the 
worfhip  of  God,  we  will  weaken  the  authority  of  that 
facred  book,  and  aid  the  caufe  of  Deifm. 

Is  it  fo  then,  my  brethren,  that  we  weaken  the  au- 
thority of  all  that  fcripture  which  we  do  not  praQice 
as  it  was  once  done?  Then,  indeed,  we  mufl  ob ferve 
all  the  laws  and  ordinances  refpecting  the  diftincKon 
between  clean  and  unclean  beafls — warnings — facrifi- 
ces — circumfion — the  paffover — and  in  one.  word,  all 
the  ceremonial  and  judicial  law  of  the  Jews,    which 

conftitutes 


(     34     ) 

•onftitutcs  a  confiderable  part  of  facred  fcripture. 

Thefe  were  ail  Divine  Inftitutions — binding  upon,  and 
a&ually  praftifed  by  the  Church  of  o«d.  And  yet, 
after  all,  I  prefume,  the  obje£tors  themfelves  would 
deem  it  an  abomination  to  pra&ife  fome,  at  leaft,  of 
thefe  things  now.  With  what  face  then  can  it  be  faid, 
that  we  weaken  the  authority  of  the  pfalms  of  David, 
merely  becaufe  we  do  not  ufe  them  as  a  fyftem  ot 
pfalmody  in  Gofpel  times,  as  they  were  appointed  to 
the  Jews?  Let  it  be  obferved  alfo,  that  there  are 
many  fongs  recorded  in  the  Old  Teftament,  and  fung 
by  the  Church  then,  which  are  not  to  be  found  in  the 
Book  of  pfalms;  fuch  as  the  fong  of  Mofes  on  paf- 
fing  the  red  fea(a) — the  fong  of  Hezekiah(b) — of  Ha- 
bakkuk,  which  he  particularly  directs  to  the  chief 
Mufician(c) — the  fong  which  Jeremiah  compofed  on 
the  death  of  Jofiah,  the  finging  of  which,  he  made  a 
Jiatute  in  Ifrael(d),  and  more  that  might  be  mentioned. 
Is  the  authority  of  thefe  weakened  becaufe  neither 
Jews  nor  Chriftians  fing  them  now?  I  prefume,  not. 
This  is  the  very  objeclion,  in  effeft,  which  was  bro't 
by  the  Jews  and  judaizing  teachers  againft  the  Apof- 
tles  of  Chrifr,  when  they  taught  that  the  Jewifh  ritual 
of  worfhip  and  all  their  ceremonial  ordinances  were 
abolifhed.  But,  I  think,  there  is  no  chriftian  now, 
who  believes  they  were  guilty  of  the  charge.  And  if 
they  were  not,  I  befeech  you  to  confider  ferioufly, 
how  it  can  lie  againft  any,  merely  for  not  finging  thofe 
pfalms  which  have  fo  direct  and  immediate  a  reference 
to  thofe  Ordinances — have  fo  much  of  that  abolifhed 
ritual  interwoven  with  the  very  fubjecl  matter  of  them, 
that  if  the  one  ceafes  to  exift,  the  other  neceffarily 
teafes  with  it,  i.  e.  as  to  its  fitnefs  and  obligation  to  be 

pra&ifed 

(a)  Excd.   15 — (b)    Ifau  38,    ic,   20— (c)  Hob.  3. 
—(d)  2  Chron.  35,  25. 


(     35     ) 

pra&ifed  in  Gofpel  times.  Nay,  my  brethren,  we 
revere  the  facred  fcripture  in  all  its  parts — the  Old,  as 
well  as  the  New  Teftament ;  and  regard  it  as  the 
Oracles  of  the  only  living  and  true  God.  But  we 
defire  to  regard  and  ufe  it  according  to  its  true  end  and 
defign;  not  confounding  and  mixing  together  thofe 
thino-s  which  God  has  feparated — not  blending  Ju- 
daifm  with  Chriftianity;  but  by  giving  every  thing  its 
proper  place,  both  as  to  faith  and  practice,  according 
as  it  refpefts  the  difpenfations  that  have  ceafed,  or  as 
it  regards  that  lajl  and  btjl,  under  which  we  live,  and 
which  alone  declares  the  worfhip  and  ordinances  which 
the  King  and  Head  of  the  Church  hath  appointed  for 
his  followers  now.* 

Second. 

*  The  above  objection,  in  fobftance,  has  been  advanc- 
ed in  another  form,  thus,  "  Whatever  is  fit  to  be  read, 
is  fit  to  be  fung  ;  if  therefore  we  may  not  fing  all  the 
pfalms  of  David,  neither  rauft  we  read  them,  and  thus, 
we  mall  rejefr  them  entirely."  Nothing  can  be  more 
weak  and  abfurd  than  this  cavil.  Reading  and  finging  are 
quite  diftinft  ordinances  in  their  nature,  and  often  iti  their 
object  and  end.  Sinking  in  praife  of  God,  is,  in  its  na- 
ture a  direct  and  immediate  ad  of  religious  worfhip  and 
adoration;  reading  is  not  fo.  In  finging  praifes,  God 

is  the  immediate  object,  and  the  primary  end,  is  to  cele- 
brate his  fupreme  glory  and  perfection,  in  himfelf,  and 
in  his  works  and  ways ;  in  reading,  the  primary  end  is  in- 
flruelion  and  edification  Singing  is  a  natural,  and  aa 
appointed  mean  of  exprefling  our  fpiritual  joy  ;  reading 
is  not  fo  ;  and  hence,  when  one  is  in  this  frame,  the 
Aptftle  does  not  enjoin  it  upon  him  to  read,  but  to  fing 
pfalms  (Jam.  5.  13.)  From  this,  it  is  eafy  to  fee,  that 
many  things  may  be  fit  matrer  for  reading,  which  would 
be  very  improper  to  be  fung  in  praife  to  God.     I  fhall  il- 

luftrate  this  by  an  example It  is  undoubtedly  proper  to 

read  every  part  of  fcripture ;  but  fuppofe  a  perfon   wer« 


(     36    ) 

Second.  It  is  ohje&ed,  that  the  plan  I  have  pled 
for,  is  fubftkuting  human  compofures  in  the  room  of 
Divine  infpiration,  and  will  be  attended  with  many 
dangerous  confequences. 

This  objeflion  arifes  from  an  entire  miflake  of 
the  point.  There  is  an  effential  difference  between  the 
matter  and  the  form  of  every  fubje£l.  Hence,  the 
fubjeft  matter  of  a  pfalm  may  be  Divine,  e.  i.  by  di- 
vine  infpiration ;  and  the  form  of  it,  merely  human : — 
and  this  is  aftually  the  cafe  in  that  fyftem  and  verfion 
of  pfalms,  which  the  objeclors  themfelves  contend 
for.  By  the  form  of  a  pfalm,  I  mean,  the  phrafes 
chofen  to  exprefs  the  fenfe — the  manner  and  order  of 
arranging  the  words  and  fentences — and  the  meafure  of 
.  the  verfe.  Now,  fuppofing  that  God  had  ditlated  to 
David,  Afaph,  and  others,  all  this,  as  well  as  the  ideas, 
or  fubjeft  matter  of  the  pfalms,  yet  this  would  only 
be  the  cafe  in  the  original  language  in  which  the  reve- 
lation 

to  take  the  firft  chapter  of  the  firft  Book  of  Chronicles, 
for  instance,  and  fing,  as  an  ad  of  religious  worfliip  and 
praife  to  God,  the  genealogical  line  of  defcent  from 
Adam  to  Noah,  from  thence  to  Abraham, — then  trace  the 
line  through  Ifhmael  a  little,-— then  torn  to  Efau,  trace 
the  line  through  him  a  while,  and  conclude  with  a  lift  of 
the  Kings  and  Dukes  ot  Edom.  Or,  fuppofe  he  were  to 
take  the  fecond  chapter  of  the  Book  of  Ezra,  and  (kg  in 
like  manner,  ihe  numbers  of  thefe  who  returned  with 
Zerubbabel  from  the  Bftbylonifh  captivity — together  with 
the  names  of  the  towns  and  diftricls  to  which  they  refpec- 
tiveiy  belonged,  and  the  number  of  the  horfes,  camels, 
alfes,  and  kuives^a)    which   they  brought    with   them    to 

Jerusalem What  would   you  think  of  the  exercife  ? 

Or,  what  opinion  would  you  conceive  of  the  performer? 
You  wcculd  furely  conclude.  ?hat  he  was  diverted  of  rea- 
fon,  or  that  he  intended  t  torn  the  Duty  of  ringing  the 
praifes  of  G'^ti,  into  ridicule. 

(a)  This  particular  is  in  chapter  I,  9. 


(     37     J 

Idtion  was  made:  fo  foon  as  ever  they  were  translated, 
the  form  was  changed,  and  became  human.  This  is 
dill  further  evident  in  the  poetical  verfion  which  we 
have  hitherto  ufed ;  many  of  the  words  and  phrafes 
are  even  different  from  thofe  ufed  in  the  profe  tranfla- 
tion,  and  the  form  is  merely  human ;  unlefs  we  fuppofe 
Roufe  was  divinely  infpired  when  he  verfified  the 
pfalms,  and  that  the  Holy  Spirit  diclated  to  him  the 
very  phrafes  and  meafure  of  his  verfc;  which,  I  am 
fure,  no  man  of  fober  fenfe  ever  believed.  It  is  evi- 
dent, therefore,  to  a  demonftration,  that  the  form  of 
David's  pfalms,  as  they  ftand  in  our  verfion,  is  human, 
although  the  fubjecl  matter  of  them  is  divine.  Now, 
this  is  precifely  the  cafe  in  the  pfalms,  hymns,  and  Spi- 
ritual fongs  formed  from  fuitable  parts  of  fcripture  in 
general,  and  particularly  from  the  New  Teftament,  as 
f  have  mentioned  before:  the  form—the  compofition, 
will  be  human;  but  the  fubjecT;  matter,  divine.  For 
furely  every  chriftian  believes,  that  the  Gofpel  is 
from  Heaven — that  it  is  given  by  Divine  infpiration, 
in  as  high  a  fenfe  as  the  Book  of  pfalms,  or  any  other 
part  of  fcripture.  And  it  is  certain,  that  the  fubjecT: 
matter  of  it  is  much  more  clearly  and  fully  difcovered, 
than  the  matter  of  David's  pfalms;  for  many  of  them 
were  prophetic,  which  is  always  obfcure;  and  many 
of  them  typical,  which  it  is  often  difficult  to  unfold. 

As  for  dangerous  confequences,  there  are  none  at- 
tending this  mode,  more  than  any  other,  in  which  im- 
perfeft  creatures  are  concerned.  Certainly,  the  fenfe, 
the  mind  of  the  Holy  Spirit  in  the  New  Teftament, 
can  be  as  faithfully  preferved  and  expreffed  in  a  poeti- 
cal, as  in  a  profe  tranflation  or  difcourfc.  And  I  leave 
it  with  every  one  candidly  to  judge,  whether  there  is 
not  much  more  danger  of  mingling  our  own  fancies, 
and  miftaken  notions  with  the  matter  of  our  praife, 
when  \ye  expound  the  pfalms  of  David  for  ourfelves, 
D  or 


J 


(     38     ] 

or  depend  upon  the  expofition  of  every  preacher; . 

than  when  we  have  the  fubjeB  in  fo  plain  a  drefs  as  not 
to  need  an  expofition — when  we  have  it  conftantly  in 
poHeflion,  fo  that  we  can  leifurely  compare  it  with  the 
unerring  itandard — and  when  too,  it  has  received  the 
approbation  of  the  fupreme  judicatory  of  the  Church. 

Third.  It  is  faid,  that  Chrift  and  his  Difciples 
ufed  the  pfalmody  of  the  Jewifh  Church — And  that  if 
he  had  deemed  it  unfit  for  the  Gofpel  Difpenfation,  he 
would  have  given  his  Church  a  new  fyftem. 

The  firft  part  of  this  objection  has  no  force,  be- 
caufe  Chrift  and  his  Difciples  during  his  abode  on 
earth,  were  under  the  Jewifh  Difpenfation,  to  which 
that  pfalmody  was  fuited.  Hence,  they  obferved  the 
ceremonial  law,  but  this  does  not  oblige  us  to  obferv 
it.  The  point  here  is  not,  wThat  was  proper  under  the 
law,  but  what  is  fo  under  the  Gofpel.  Befide,  it  can 
never  be  proved  that  the  Saviour  confined  himfelf  to 
that  fyftem;  and,  as  I  have  already  obferved,  it  is 
more  than  probable  he  cornpofed  an  hymn  at  the  ce- 
lebration of  his  own  fupper. 

The  other  part  of  the  objection,  viz.  that  if  he 
had  deemed  the  Jewifh  pfalmody  unfit  for  the  Chrif- 
tian  Difpenfation,  he  would  have  given  his  church  a 
new  fvftem,  I  totally  deny;  and  for  this  plain  reafon, 
becaufe  it  wras  not  necejjary.  And  that  it  was  not  ne- 
cefiary,  I  hope  the  following  confiderations  will  fatis- 
iy  you. 

*  The  gracious  Saviour  has  provided  and  left  in  his 
v/ord,  and  bv  the  ordinary  influences  of  his  Holy  Spirit, 
fufficient  furniture  of  light,  gifts,  and  graces,  for  all 
the  parts  of  religious  worfhip,  without  leaving  a  fyf- 
tem or  liturgy,  in  the  precife  words  of  which,  we 
fhould  either  pray,  or  praife,  or  preach.  Indeed,  in 
the  firft  age  of  the  chriftian  church,  when  as  yet  the 
full  reveiation  of  all  things  which  pertain  to  life  and 

godlinefs 


(     29     ) 

godlinefs  was  not  made,  nor  the  Canon  of  New  Testa- 
ment fcripture  collected  together;  extraordinary  aid 
-was  neceffary,  and  was  accordingly  afforded  in  every 
part  of  divine  worfhip,  whether  praying,  praifing,  or 
preaching.  This  is  evident  from  many  parts  ot  the 
New  Teftament,  particularly  from  the  12th  and  14th 
chapters  of  Paul's  firil  Epiftle  to  the  Corinthians,  al- 
ready referred  to.  But  when  the  Canon  of  fcripture 
was  compieated,  with  a  fulnefs  and  clearnefs  fo  great, 
that  he  who  runs  may  read  and  underftand,  this  extra- 
ordinary aid  ceafed;'  and  even  thofe  infpired  prayers, 
hymns,  and  fermons,  are  not  recorded.  And  can  we 
need  a  more  fatisfaclory  proof,  that  liturgies  compoied 
for  thefe  purpofes,  are  not  neceffary  new  ?  Let  not 
chriftians  depreciate  their  privileges,  nor  think  meanly 
of  their  advantages ;  if  you  do,  you  will  neither  im- 
prove them  wifely,  nor  feel  that  gratitude  to  yoiir 
God  and  Saviour  for  them,  to  which  you  are  under 
fo  many  endearing  obligations.  I  repeat  it,  therefore, 
the  church  now,  and  individuals,  have  furniture  pro- 
vided for  them,  in  the  ordinary  way,  for  all  the  worihip 
they  are  called  refpeftively  to  perform — a  furniture 
rich,  abundant,  and  overflowing.  The 'Gofpel  reveals 
the  fubjeft  matter  in  the  fulleft  and  cleareft  manner — 
the  Holy  Spirit,  as  a  fpirit  of  light,  of  fanftification, 
and  of  comfort,  is  more  abundantly  communica-cd, 
than  under  former  Difpenfations — infomuch,  that  the 
vreakeft  true  chriftian  now,  has  a  more  com  pleat 
knowledge  of  Gods  merciful  purpofe  and  device 
the  falvation  of  fallen  man — the  method  ol  accom- 
plishing it — and  the  acceptable  way  of  a  finners  ap- 
proach to  the  Mofl  High,  than  the  greatcft  Old  Tefta- 
ment prophet.  Probably,  by  fome,  this  will  6e 
thought  bold  language:  yet  it  is  not  bolder  than  I  am 
warranted  to  ufe,  both  by  the  Old  and  New  Tcflament. 
To  prove  this,  obferve  the  ftrong  language  of  the  pio- 


(     4°     ) 

phet  Ifaiah,  "  Moreover  the  light  of  the  moon 
fhall  be  as  the  light  of  the  fun,  and  the  light  of  the 
fun  fhall  be  feven-fold,  as  the  light  of  feven  days,  in 
the  day  that  the  Lord  bindeth  up  the  breach  of  his  peo- 
ple, and  healeth  the  flroke  of  their  wound. "(a)  No- 
thing can  be  more  evident,  from  the  whole  preceding 
context,  than  that  this  refers  to  Gofpel  times,  and  is  a 
prophetic  defcription  of  the'  happy  circumftances  of 
the  Jews  when  they  mould  embrace  the  Gofpel ;  and 
as  light,  when  the  term  is  ufed  figuratively,  almoft 
imiverfally  means  knowledge  and  underftanding,  the 
obvious  fenfe  of  the  paffage  is,  that  when  they  fhould 
be  converted  to  chriflianity,  their  knowledge  would  as 
far  exceed  what  they,  under  the  law,  pofTefTed,  as  the 
light  of  the  fun  exceeds  the  light  of  the  moon,  or  as 
the  light  of  feven  days  or  feven  funs  collecled,  exceeds 
the  light  of  a  finglc  one.*     Still  more  ftrong  is  the 

langu  age 
(a)  Ifai.  30,  26. 

*  This  pafege  has  been  interpreted  as  if  by  the  moon, 

was  meant  the  type,    aud  by  the  fun,  the   anti-type 

that  both  are  to   be  kept   in    immediate  view   under  the 

Gofpel and  that  both  will  thus  be  better  underftood.-- 

For,  fay  thefe  expofitors,  on  this  plan  we  (hall  have  the 
type  and  the  anti-type  mutually  (liining  upon  and  illuftrat- 
ing  each  other,  like  the  fun  and  the  moon.  And  all  this 
is  faid  to  prove,  that  we  (heuld  ufe  the  typical  laaguage 
and  ceremonial  references  of  the  Book  of  pfalms,  in 
chriftiin  worfhip.  This  is,  truly,  as  flraage  an  interpre- 
tation s  one  could  well  imagine.  Sure  I  am,  the  Holy 
Spirit  never  ufed  fnch  an  unnatural  figure,  as  upon  the 
above  hypothefis,  this  would  be.  For,  let  me  afk,  did 
any  perfon  ever  fee  it,  or  is  it  a  truth,  that  the  moon 
(litnes  upon  the  fun,  and  adds  to  his  light  and  fplendor  ?- 
No  furely.  On  the  contrary,  her  faint  rays  are  all  bor- 
rowed from  him  —  when  he  appears  in  our  horizon,  (he 
is  immediately  eelipfed,  difappears  in  the  blaze  of  his  re- 
fulgent 


(     4*     ) 

language  of  Zechariah,    "  In  that  day  (hall   the  Lord 
defend  the  inhabitants  of  Jerufalcm,  and  he  that   is 
feeble  among  them  at  that  day,  (ball  be  as  David;  and 
the  houfc  of  David  {hall  be  as  God,  as  the  Angel  of 
the  Lord  before  them. "(a)     It  will  not  be  difputed,  I 
prefume,  that  this  refers  to  fpiritual  and  religious  ad- 
vantages under  the  Gofpel ;  advantages  fo  far  fuperior 
to  what  were  enjoyed  under  the  law,  that  the  feeble, 
the  weakeft  chriftian  among  the  Jews  when  converted 
to  the  Faith,  will  be  as  David,    in  point  of  religious 
attainments — and   the  houfe  of  David,    the   more  ad- 
vanced chriftians  among  them,  as  the  Angel  of  God 
in  comparifon  of  David.     The  language  of  the  New 
Teflament  is  Hill  more  exprefs  to  this  purpofe.     Our 
Lord  fpoke  to   his  difciples  thus,    "  For  I  tell  you, 
that  many  prophets  and  kings  have  defired  to  fee  thofe 
things  which  ye  fee,  and  have  not  feen  them,  and   to 
hear  thofe  things  which  ye  hear,    and  have    not  heard 
them.(b)     If  this  was  the  cafe  with  regard  to  his  difci- 
ples, long  before  the  full  difplay  of  gofpel  light,  and 
when,  as  yet,  they  were  but  babes  in  chriftian  know- 
ledge ;    how  much  more  muft  it  be  fo  with  thofe  who 
enjoy  the  noon-day  light  of  the  Gofpel.     In  another 
place  our  Lord  thus  declares,    "  For  I  fay  unto  you, 
among  thofe  that  are  born  of    woman  there  is  not  a 
D  2  greater 
(a)  Zech.  12.  8. — (b)  Luke  10,  24. 
fulgent  orb,    and  becomes  ufelefs  to  us  in  point   of  com- 
municating light— —It  is  only  in  bis  alfence  that  fne  is,  or 
can    be    beneficial  in    this    refpeft.     It   is    juft  fo  in  the 
other    cafe.       When  the  glorious   SUN  of    righteoufnefs 
hath  arifen,  and  is  mining  upon  us  with  meridian  bright- 
nefs,  types  and  fhadows  fhould  flee  away they  may  in- 
jure,   but    profit    us  they   cannot and   like  the   moon, 

which,  by  being  enterpofed,  hides  fomething  of  the  fun'a 
light,  even  fo  thefe,  fo  far  as  they  are  made  the  immedi- 
ate objeels  of  our  contemplation,  will  obfeure  our  viewi 
of  the  Redeemer. 


('    4*     ) 

greater  prophet  than  John  the  Baptiii:  but  he  that  i* 

leafl  in  the  ktndom  of  God  is  greater  than  hc."(a) 

The  kingdom  of  God,  or,  the  kingdom  of  heaven, 
as  Matthew,  in  a  parallel  pafiage,  records  it/h)  is  but 
another  exoreflion  for  the  Gofpel  Difpenfation,  which 
is  evident,  both  becaufe  our  Lord  almofl  always  ufes  it 
in  this  fenfe,  and  becaufe  the  following  verfe  in  Mat- 
thew's Gofpel  confines  it  thereto.  John  the  Baptiii: 
neither  wrought  miracles,  nor  predicted  future  events 
to  any  fuch  degree  as  many  prophets  that  had  arifen  be- 
fore him;  coniequently,  the  only  point  in  which  he 
was  fuperior  to  them  all,  was  his  fuperior  knowledge 
of  Gofpel  myfteries,  and  IF  the  leait  in  the  kingdom 
of  God,  the  weakeft  true  chriftian  under  the  full  light 
of  the  Gofpel,  be  greater  than  John,  it  muft  be  in  the 
fame  fenfe,  ihat  is  to  fay,  he  is  acquainted  with  many 
things  in  the  plan  of  falvation  which  were  not  revealed 
to  John  himielf;  and  therefore;  fuch  a  chriftian  knows 
much  more  of  thele  glorious  things  than  the  greateft 
Old  Teftament  prophet.  Thcfe  fenptures  will,  I  hope, 
fatisfy  you  that  I  have  not  aiTerted  too  much.  And  if 
fuch  be  the  furniture  of  the  Chriitian  Church,  and  of 
its  weakeft  members — fuch  their  tranfeendent  advan- 
tages beyond  what  was  enjoyed  under  any  former  Dif- 
penfation— can  it  be  true  that  they  have  not  fufficient 
means  for  praifing  God,  without  having  a  liturgy  com- 
pofed  for  them  in  an  extraordinary  way;  or  without 
having  recourfe  to  that  fyftem  of  pfalmody,  which,  in 
comparifon  of  the  difcoveries  and  light  of  the  Gofpel, 
is  but  as  the  dufky  twilight  to  the  perfect  day?  Judge 
ye, 

Fourth.  It  is  objecled  by  fome,  that  it  is  fo  dif- 
ficult to  attain  fufficient  fkill  in  mufic,  to  fing  in  the 
manner  I  have  pled  for,  that  the  bulk  of  each  congre- 
gation will  be  prevented  from  joining  in  the  public 

praife 
(a)  Lukcji  s8 — (b)  Matt*  11.   11,  12. 


(    -IS    ) 

praife  of  God — that  part  of  worfhip,  mud  be  com- 
mitted to  a  felecl:  choir — and,  we  will  become  fo  fond 
of  the  mufic  as  to  negleft  the  exercife  of  grace  in  the 
heart. 

My  brethcrn,  if  any  one  of  thefe  things  necejfarily 
attended  the  mode  I  have  recommended,  I  would  give 

it  up  at  once.     But  fure  I  am,  this  is  not  the  cafe. \ 

I  well  know  that  mankind  are  prone  to  extremes,  as 
well  on  the  one  fide,  as  on  the  other.     This  is  actually 
the  cafe  with  us  now,  aud  we  have  funk  to  one  extreme 
in  our  mode  of  performing  this  duty:  for  I  can  fcarce- 
ly  conceive  in  what  more  miferable  manner  we  could 
perform  it,  fuppofing  us  to  fing  at  all.     And  muft  we 
not  attempt  a  reformation  and  feek  to  do  right,     for 
fear  of  running  into  the  oppofite  extreme?     It  is  al- 
ways  fallacious  to  reafon  againft  the  u/e  of  any  things 
from  the  abitfe  of  it.     That  fome  may  pay  more  atten- 
tion to  the  mufic  than  to  the  frame  of  their  heart,  I 
readily  grant,  but  furely  the  mufic  is  not  the  caufe  of 
this;   on  the  contrary,  as  I  have  (hewn,  it  is  defigned 
and  calculated  to  aid  and  promote  thefe  gracious  frames. 
We  may  alfo  err  by  introducing  fuch  a  variety  of  tunes 
into  public  worfhip,  and  in  fuch  quick  fuccefiion,  that 
the  greateft  part  of  the  congregation  cannot  be  acqaint- 
cd  with  them.     But  it  is  eafv  to  guard  againft  this  evil 
— there  is  no   necefiity  for   changing  our  airs   every 
month,  nor  every  year — Yea,  and  fuppofing  us  never 
to  change  them,  yet  this  fhould  not  prevent  us  from 
finging,  with  propriety,  thofe  we  do  ufe.     And  I  muft 
farther  maintain,    that  to  learn  to  fins;  thus  with  pro- 
pnety,  neither  requires  uncommon  talents,  nor  extra- 
ordinary pains — It  is  as  eafy,   as  the  mode  we  ufe,  pro- 
vided we  adopt  the  proper  method  of  learning,  and  the 
teacher  underftands  his  bufmefs;    and  in  this,  1  fpeak 
from  certain  knowledge.     To  fing,  as  I  have  mention- 
ed, various  parts  muft,  indeed,  be  performed  together: 

but 


(     44     ) 

but  it  is  not  neceflary  that  thofe  who  fing  one  part, 
fhould  be  able  to  fing  the  others — to  that  one,  if  they 
plcafe,  they  may  confine  themfelves  in  every  tune- — and 
it  is  as  eafy  to  learn  one  part  as  another.  To  forne^ 
indeed,  this  mode  will  be  much  eafier  than  the  prefent, 
when  all  are  confined  to  one  part:  for  as  there  is  a  va- 
riety in  the  parts  fuited  to  different  voices,  as  they  are 
fine  or  courfe,  high  or  low,  there  is  an  opportunity  of 
a  choice  according  to  the  natural  tone  of  the  voice;  in 
confequence  of  which,  the  performing  of  it  will  be 
more  eafy  and  pleafurable.  And  now,  where  is  the 
extraordinary  difficulty  in  all  this?  There  is  none. — 
Moreover  experience  and  facts  prove  the  practicability 
of  it.  I  do  not  recollect  that  I  ever  heard  a  congrega- 
tion, or  even  private  family  of  Germans  ringing  the 
praifes  of  God,  but  th?y  fung  in  concert,    and  made 

harmony. Are  we  fo  dull  and  flupid  that  we  cannot 

learn  to  do  the  fame?  I  am  fure,  we  are  not.  But  the 
truth  is,  the  prejudice  of  education,  or  the  want  of 
proper  difpofition  to  the  duty  lies  at  the  bottom  of  the 
objection.  Had  we  that  delight  in  ringing  the  praifes 
of  God,  and  that  defire  to  qualify  ourfelves  in  the  beft 
manner  for  the  performance  of  the  duty,  that  many  of 
us  have  in  learning  empty,  filly  fongs,  or  other  as  un- 
profitable things,  we  would  not  make  mountains  of 
molehills;  we  would  cheerfully  devote  fome  of  that 
time  to  the  acquifition  of  this  (kill,  which  many  trifle 
a>vay  in  fuch  purfuits  as  will  fill  them  with  unutterable 
anguifh  when  they  are  called  to  render  their  final  ac- 
count. 

And  now,  to  conclude — Let  every  one  receive, 
with  reverence,  the  word  of  exhortation,  and  confeien- 
tioufly  apply  himfclf  to  carry  the  Apoftle's direction  into 
practice.  If  you  believe  the  Gofpel  to  be  divine,  you 
will  certainly  own,  that  the  treafures  of  it  are  incom- 
parably fuperior  toall  the  treafures  of  earth — that  they 

will 


(    45     ) 

will  enrich  and  make  you  happy,  when  the  other  will 
vanifh  like  an  empty  pegeant,  or  amufing  dream  when 
one  awaketh.  Let  us  all  exercife  ourfelves  daily  in 
learning  more  and  more  of  the  word  of  Ckri/i,  which 
is  able  to  make  us  wife  unto  falvation,  and  to  furniih 
us  abundantly,  through  the  influences  of  the  Holy  Spi- 
rit, for  every  word  and  work.  Particularly,  let  us  ufe 
it  for  our  direction  and  edification,  in  ringing  the 
praires  of  our  God  and  Saviour,  as  furniihing  us  with 
matter  for  the  moft  exalted  ftrains  the  church,  on  earth 
can  raife.  Let  us  be  much  employed  in  this  delightful 
exercife — let  the  voice  of  praife  be  heard  in  our  habi- 
tations, as  well  as  in  the  church — and  let  us  not  grudge 
to  fpend  a  little  time  and  pains  to  qualify  ourfelves  for 
finging  fkillfully,  with  an  harmonious  noife. 

Let  us  be  ready  to  fall  in  with,  and  promote  every 
attempt  to  improve  our  pfalmody,  in  agreeablenefs  to 
the  word  of  Ckrifl.  If  the  principles  I  have  laid  down 
be  true,  certainly,  our  pfalmody  needs  improvement. 
In  this  fentiment,  I  am  not  lingular.  Many  pious,  and 
enlightened  chriflians  have  long  wifhed  for  pfalrns, 
hymns,  and  fpiritual  fongs,  more  in  the  ftyle,  the  fpi- 
rit,  and  light  of  the  Gofpel,  than  the  pfalrns  framed 
for  the  Jewifh  difpenfation.  At  lenght  Dr.  Watts 
arofe,  and  gave  the  world  an  imitation  of  Davids 
pfalrns,  in  the  language  of  the  NewTeftament;  as  alfo 
a  number  of  hymns,  and  fpiritual  fongs,  formed  on 
other  parts  of  fcripture,  efpeciaily,  the  Gofpel.  His 
performance  was  highly  elteemed  by  many ;  and  as 
much  condemned  by  others ;  not,  fo  far  as  I  have  learn- 
ed, becaufe  there  was  any  thing  heterodox  in  it,  but 
becaufe  the  author  had  advanced,  and  attempted  to 
bring  into  practice,  the  principles  I  have  endeavoured 
to  efiablifh.  His  compofitions,  however,  were  foon 
ufed,  in  religious  worfhip,  public  and  private,  by  ma- 
ny chriflians  as  well  ot  our  own  as  of  other  denomina- 
tions 


(     46     ) 

tions;  altho*  the  fupreme  judicatory  of  our  church  had 
not,  as  yet,  given  an  exprefs  fan&ion  to  them.  At 
length  our  fynod  took  up  the  matter  judicially,  and  ap- 
pointed a  committee  to  examine  the  different  verfions 
of  the  book  of  pfalms,  to  which  they  could  have  accefs, 
and  from  them  to  feleft  fuch  a  collection  as  they  mould 
judge  belt;  and  to  lay  it  before  Synod,  at  a  future  meec- 
ing,  for  their  confideration.  In  purfuance  of  this  ap- 
pointment, the  committee  proceeded  on  the  bufmefs, 
and  after  a  confiderable  time,  reported,  to  this  purpofe, 
that  having  compared  fuch  verfions  as  they  could  ob- 
tain, they  did  not  apprehend  any  fo  well  calculated  for 
chriilian  worfhip,  as  that  of  Dr.  Watts,  as  amended  by 
Mr.  Barlow  of  New-England.  The  verfion,  thus  a- 
mended,  was  then  laid  before  Synod  for  their  confidera- 
tion, who,  after  mature  deliberation,  gave  it  their  judi- 
cial fan£tion,  as  you  may  fee  in  a  printed  extract  from 
their  minutes  bound  up  with  the  faid  verfion.  The 
committee  had  alfo  added  a  book  of  hymns  to  this  ver- 
fion; but  it  was  laid  afide;  not  becaufe  Synod  difap- 
proved  of  the  thing  in  itfelf,  hut  becaufe  fome  parts  of 
the  collection  appeared  to  them  exceptionable.  Very 
probably  a  collefcioin  of  this  kind  will  yet  be  added, — 
and,  indeed,  my  brethren,  fo  many  are  the  peculiar 
and  interesting  difcoveries  of  the  Gofpel — fo  many  the 
palfages  which  contain  the  moll  fit  and  excellent  matter 
for  chriilian  praife,  that,  until  we  have  hymns  and  fpi- 
ritual  fongs  formed  upon  them,  I  am  clearly  perluaded, 
and  I  trull,  by  this  time,  fo  are  you,  our  pfalmody 
will  be  incompleat. 

In  the  mean  time,  as  we  have  the  opportunity  now, 
of  advancing  a  confiderable  Hep  in  the  improvement  of 
our  pfalmody,  let  us  chearfully  and  thankfully  embrace 
it,  and  walk  in  the  light  and  liberty  wherewith  our 
Divine  Lord  hath  made  us  free,  to  the  honour  of  his 
precious  name,  and  our  own  greater  edification.     Let 

us 


(     47     ) 

us  endeavour  to  diveft  ourfelves  of  prejudice  and  pre- 
poffeffion — and  give  the  verfion  a  fair  and  cri 
mination.  This  is  furely  the  leaft  that,  in  reafon  and 
conference,  you  can  do,  whether  you  view  ihe  matter 
with  regard  to  Synod,  or  to  vourfelves;  for  altho'  Synod 
has  not  pretended  to  force  this  verfion  on  any  congie- 
gation  or  individual,  yet,  methinks,  fome  refpect  is 
due  to  the  judgment  of  that  Body  to  which  we  profefs 
fubjeclion  in  the  Lord.  And  then,  remember  that 
you  are  deeply  and  perfonally  interefied  in  this  matter, 
as  accountable  to  God.  For  if,  after  you  have  been 
favoured  with  the  cleared  difcoveries  of  the  way  of  a 
finners  approach  to  God,  and  acceptance  with  him, 
you  are  found  not  walking  according  to  the  Go/pel;  and 
efpecially,  if,  after  being  warned  and  admonifhed,  you 
obftinateiy  rejeft,  or  carelefsly  neglect  the  opportuni- 
ty of  improving,  you  will  not  be  able  to  anfwer  for  it 
to  your  final  Judge. 

In  examining  the  verfion  now  recommended,  I 
hope  you  will  keep  in  view  the  things  you  have  now 
heard.  But,  above  all,  feek  by  earnefl  prayer,  the  di- 
rection of  the  Holy  Spirit,  whofe  office  it  is  to  take  of 
the  things  of  Chrift  and  fhew  them  unto  us,— that  he 
would  lead  you  in  the  path  of  duty — and  teach  you, 
and  the  whole  church  on  earth,  the  truth  as  it  is  in 
Jefus. 

And  now  unto  him  that  loved  us,  and  warned  us 
from  our  fins  in  his  own  blood ;  and  hath  made  us  kings 
and  priefls  unto  God  and  his  Father;  unto  him  be  glo- 
ry and  dominion  forever  and  ever,  Amen.  Yea,  unto 
God  the  Father,  Son,  and  Holy  Spirit,  be  undivided 
honours  and  eternal  praifes.     Amen. 


FINIS. 


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